Isaiah 55:8–55:9

Isaiah 55:1-13 1. 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. 1. Heus sitientes omnes, venite ad aquas; et qui non habetis pecuniam, venite, emite, et comedite. Venite, inquam; emite absque pecunia, et absque ullo pretio vinum et lac. 2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. 2. Quare expenditis pecuniam, non in panem? et laborem vestrum, non ad saturitatem? Audite audiendo me, et comedite bonum, et oblectet se pinguedine anima vestra. 3. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 3. Inclinate aurem vestram, et venite ad me; audite, et vivet anima vestra. Et percutiam vobiscum foedus deculi, misericordias Davidis fideles. 4. Behold, I have given him for a witness to the people, a leader and commander to the people. 4. Ecce testem populis dedi eum, ducem et praeceptorem populis. 5. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the LORD thy God, and for the Holy One of Israel; for he hath glorified thee. 5. Ecce gentem quam ignoras vocabis; et gens quae to non cognovit current ad to; propter Iehovam Deum tuum, et Sanctum Israel; quia glorificavit to. 6. Seek ye the LORD while he may be found, call ye upon him while he is near: 6. Quaerite Iehovam, dum invenitur; invocate eum, dum prope est. 7. 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. 7. Derelinquat impius viam suam, et vir iniquus cogitationes suas; revertatur ad Iehovam, et miserebitur ejus; ad Deum nostrum, quia multus est ad remittendum. 8. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 8. Neque enim cogitationes meae cogitationes vestrae, neque viae vestrae viae meae, dicit Iehova. 9. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. 9. Nam quanto excelsiores sunt coeli terra, tantum superant viae meae vias vestras, et cogitationes meae cogitationes vestras. 10. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 10. Certe, quemadmodum descendit pluvia et nix e coelis, neque illuc revertitur, sed irrigat terram, et eam facit concipere et germinare, ut det semen seminanti et panem comedenti; 11. So shall my word be that goeth forth out of my mouth: it 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. 11. Sic erit verbum meum quod egredietur ex ore meo; non redibit ad me vacuum, donec faciat quod volo, et successum afterat, quo misi ipsum. 12. 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. 12. Itaque cum laetitia egrediemini, et cum pace deducemini; montes et colles erumpent coram vobis in gaudium, et omnia ligna agri plaudent manu. 13. 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. 13. Pro rubo ascendet abies, et pro urtica (vel, spina) myrtus (vel, ulmus) crescet; et erit Iehovae in nomen, in sugnum perpetuum quod non auferetur. 1. Ho, all that are thirsty. Here the Prophet describes in lofty terms of commendation the goodness of God, which was to be poured down more copiously and abundantly than before under the reign of Christ, "in whose hand are hid all the treasures" ( Colossians 2:3 ) of the grace of God; for in him God fully explains his mind to us; so that the saying of John is actually fulfilled, "We have all drawn from his fullness, and have received grace for grace." ( John 1:16 ) The fathers were, indeed, partakers of that divine goodness and spiritual kindness which is here mentioned. "How great," says David, "is thy goodness, which hath been laid up for them that fear thee!" ( Psalm 31:19 ) But he hath poured it out far more liberally and abundantly in Christ. Thus, it is a remarkable commendation of the grace of God, which is exhibited to us in the kingdom of Christ; for the Prophet does not instruct us what has been done once, but also what is done every day, while the Lord invites us by his doctrine to the enjoyment of all blessings. Come to the waters. Some view the word "waters" as referring to the doctrine of the Gospel, and others to the Holy Spirit; but neither of these expositions, in my opinion, is correct. They who think that it denotes the doctrine of the Gospel, and who contrast it with the law, (of which the Jewish writers think that the Prophet speaks in this passage,) include only one part of what the Prophet meant. They who expound it as denoting the Holy Spirit have somewhat more plausibility, and quote that passage of John's Gospel, "If thou knewest the gift of God, and who it is that saith to thee, Give me to drink, thou wouldest have asked of him, and he would have given thee living water." ( John 4:10 ) And a little after, Christ appears to expound this passage when he says, "Every one that drinketh of this water shall thirst again; but whosoever shall drink of the water which I shall give to him shall never thirst; but the water which I shall give to him shall become in him a fountain of water springing up to everlasting life." ( John 4:13 , 14) But I have no doubt that under these words, "waters, milk, wine, bread," Isaiah includes all that is necessary for spiritual life; for the metaphors are borrowed from those kinds of food which are in daily use amongst us. As we are nourished by "bread, wine, milk, and water," so in like manner let us know that our souls are fed and supported by the doctrine of the Gospel, the Holy Spirit, and other gifts of Christ. The Prophet exclaims, as with a voice above the usual pitch, He! for so great is the sluggishness of men that it is very difficult to arouse them. They do not feel their wants, though they are hungry; nor do they desire food, which they greatly need; and therefore that indifference must be shaken off by loud and incessant cries. So much the more base and shameful is the indolence of those who are deaf to this exhortation, and who, even when they are so sharply urged forward, still indulge in their slothfulness. Besides, the invitation is general; for there is no man who is not in want of those "waters," and to whom Christ is not necessary; and therefore he invites all indiscriminately, without any respect of persons. But men are so miserable that, although they know that they are in need of Christ, they contrive methods by which they may be deprived of this benefit, and rather believe the devil, who offers various obstructions, than this kind invitation. We must therefore inquire what is the true preparation for receiving this grace. The Prophet describes it by the word "thirsty." 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; because they have no relish for spiritual grace. They resemble those persons who are in want of nourishments, but who, because they are filled and swollen with wind, loathe food, or who, being carried away by their own vain imaginations, feed on their own stupidity, as if they were in want of nothing. The consequence is, that they who are puffed up with pride or a false opinion of their own righteousness, or whom the allurements of the flesh have seized with lethargy, despise or reject the grace of God. It is therefore necessary that we have "thirst," that is, an ardent desire, in order that it may be possible for us to receive so great blessings. Buy without money. He does not mean that there are any persons who have money in abundance, but the words ought to be explained thus. "Although they are poor, although they are sunk in the deepest poverty, yet the way is open for them to come to Christ, through whom these blessings are freely bestowed." "But how is it possible," it will be said, "to buy without a price?" I reply, "buying" denotes figuratively the method by which we procure anything; and svr (shabar) is here put for "procure," and "price" for labor or industry, or any other method by which men obtain anything, he shows that we are poor and utterly destitute, and that we have nothing by which we can become entitled to God's favor; but that he kindly invites us, in order that he may freely bestow everything without any recompense. 2. Wherefore do ye spend money? [76] 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 greatly about various trifles which cannot yield them any advantage. Men are so enchanted by the devil, that they choose rather to wander through deserts, and to vex themselves in vain, than to rely on the grace which God offers to them. The experience of the present age abundantly shows that the Prophet not only expostulated with his own nation, but exclaimed against all men, to whatever age they might belong; for all the posterity of Adam have been seized with such madness that, in seeking the road to a heavenly life, [77] they altogether go astray, and follow their own vain opinions rather than the voice of God. The Prophet does not complain of the slothfulness of those who, altogether forgetful of themselves and of God, take no concern about the spiritual life of the soul; (there are many such persons;) but of those who desire life, and yet do not understand the method or way of obtaining it, and wander in uncertainty through deserts and untrodden paths. Here, therefore, are condemned all the methods which men contrive, in opposition to the Word of God, for obtaining salvation, and they are pronounced to be useless expenses; for by the word "money" he denotes all the industry, study, or labor which belongs to man. Not that God values a single farthing all our idle attempts to worship him, but because labors foolishly undertaken are reckoned valuable by the judgment of the flesh. And your labor, not so as to be satisfied. We see that by the word "bread" is here meant the same as was formerly meant by "waters," and that he gives the name "labor" to that which he formerly called "money." As if he had said, "Men toil without any advantage; for, when they follow their own inventions, however eagerly they may vex and weary themselves, they have no right to expect any reward." Thus he affirms that they who labor in an inconsiderate manner cannot "be satisfied;" for they who forsake God, and attempt new methods of salvation, can never "be satisfied." "They feed on wind," as Hosea says. ( Hosea 12:1 ) They may, indeed, imagine that they are full, when they are swelled with vain confidence, but are like persons who, in consequence of being swollen with wind, do not perceive their hunger. Yet it would be better for them to be sore pressed by hunger and thirst, that it might lead them to call on the Lord with earnestness of heart, as it is said in the Psalm, "My soul is as a thirsty land before thee." ( Psalm 143:6 ) But bread alone, or water alone, would not be enough to "satisfy," and by neither of them could life be supported; and that is the reason why the Prophet has made use of a variety of terms, in order to show that the Lord abundantly supplies everything that is necessary for life, that we may not think that we ought to seek aid from any other quarter. Hear ye by hearing me. [78] Because every person is led into error by his own counsel, and all who neglect God vanish away in wicked imaginations, the Prophet here adds the remedy, which is, that we must depend entirely on the mouth of God. Whoever shall submit to his word will have no reason to fear that he shall spend his strength on things of no value. Here we see the amazing goodness of God, who offers his grace to men, though they are unthankful and unworthy. But he adds the condition; for there is no way by which we can enter into life but by "hearing" him; and as the cause of our destruction is, that we are deaf to the voice of God, so the road to life is open, if we lend our ears to him. [79] In order to make a deeper impression upon us, he repeats the same admonition, and doubles the same word, "Hear ye by hearing;" and, in order to draw us more gently, he solemnly declares that it depends entirely on ourselves whether or not he will "delight" us even to fullness with all abundance of blessings. 3. Incline your ear. This assemblage of words makes still more evident what I slightly mentioned a little before, that God leaves nothing undone which is fitted to correct and arouse our tardiness. Yet there is an implied reproof; for they must be excessively stupid who, when they are so gently called, do not instantly obey. This is a remarkable passage, from which we see that our whole happiness lies in obeying the word of God. When God speaks in this manner, the object which he has in view is to lead us to life; [80] and therefore the blame lies wholly with ourselves, because we disregard this saving and lifegiving word. And come unto me. If God only commanded what we ought to do, he would indeed lay down the method of obtaining life, but without advantage; for the Law, which proceeded from the mouth of God, is the minister of death; but when he invites us "to himself," when he adopts us as children, when he promises pardon of sin and sanctification, the consequence is, that they who hear obtain life from him. We ought, therefore, to take into view the kind of doctrine which contains life, in order that we may seek our salvation from it; and hence we infer that there is no hope of salvation if we do not obey God and his word. This reproves all mankind, so that they can plead no excuse for their ignorance; for he who refuses to hear can have no solid argument to defend his cause. These repetitions describe the patience of God in calling us; for he does not merely invite us once, but when he sees that we are sluggish, he gives a second and even a third warning, in order to conquer our hardheartedness. Thus he does not all at once reject those who despise him, but after having frequently invited them. Besides, this is a description of the nature of faith, when he bids us "come to himself." We ought to hear the Lord in such a manner that faith shall follow; for they who by faith receive the word of God have laid aside their desires and despised the world, and may be said to have broken their chains, so that they readily and cheerfully "draw near to God." But faith cannot be formed without hearing, ( Romans 10:17 ,) that is, without understanding the word of God, and so he bids us "hear" before we "come to him." Thus, whenever faith is mentioned, let us remember that it must be joined to the word, in which it has its foundation. And I will strike a covenant of eternity with you. It is asked, Did not the Jews formerly enter into an everlasting covenant with God? For he appears to promise something that is new and uncommon. I reply, nothing new is here promised for which the Lord did not formerly enter into an engagement with his people; but 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 longcontinued banishment. For when they were banished from the country that had been promised to them, [81] when they had no temple or sacrifices, or any marks of the "covenant" except circumcision, who would not have concluded that it was all over with them? This mode of expression, therefore, Isaiah accommodated to the capacity of the people, that they might know that the covenant into which God entered with the fathers was firm, sure, and eternal, and not changeable or temporary. This is also what he means by the mercies of David, but by this phrase he declares that it was a covenant of free grace; for it was founded on nothing else than the absolute goodness of God. Whenever, therefore, 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," [82] he declares that he will be faithful in it, and at. the same time states indirectly that he is faithful and steadfast, and cannot be accused of falsehood, as if he had broken his covenant; that the Jews, on the other hand, are covenantbreakers and traitors, (for they have revolted from him,) but that he cannot repent of his covenant or his promise. He calls them "the mercies of David," because this covenant, which has now been solemnly confirmed, was made in the land "of David." The Lord indeed entered into a covenant with Abraham, ( Genesis 15:5 ; Genesis 17:7 ) afterwards confirmed it by Moses, ( Exodus 2:24 ; Exodus 33:1 ) and finally ratified this very covenant in the hand of David, that it might be eternal. ( 2 Samuel 7:12 ) Whenever, therefore, the Jews thought of a Redeemer, that is, of their salvation, they ought to have remembered "David" as a mediator who represented Christ; for David must not here be regarded as a private individual, but as bearing this title and character. Yet some regard must be had to the time when this prophecy was uttered; for, since the rank of the kingdom had been obliterated, and the name of the royal family had become mean and contemptible during the captivity in Babylon, it might seem as if, through the ruin of that family, the truth of God had fallen into decay; and therefore he bids them contemplate by faith the throne of David, which had been cast down. 4. Behold, I have given him a witness to the peoples. The Prophet now explains more fully the reason why he mentioned "David." It was because into his hand had been committed the promise of a Redeemer that was to come, and this discourse might be expressed with a view to his public character, so far as he was the surety of the covenant; for he did not act for himself individually, but was appointed to be a sort of mediator between God and the people. Yet it is beyond all doubt that the Prophet leads them directly to Christ, to whom the transition from David was easy and natural; as if he had said, "That successor of David shall come forth, by whose hand perfect salvation and happiness hath been promised." By calling him "a witness," he means that the covenant into which he entered shall be ratified and confirmed in Christ. There is a weighty meaning in the word "witness;" for he clearly shows that this covenant shall be proved in Christ, by whom the truth of God shall be made manifest. He will! testify that God is not false. But this testimony consists in doctrine; and if it were not added, we should receive little benefit from Christ's coming, as it is said, "I will publish the command." ( Psalm 2:7 ) In this sense also Isaiah said in another passage, that Christ will have a mouth like a sword or an arrow. ( Isaiah 49:2 ) A leader and instructor. This is added, in order to procure attention to his doctrine; for, 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 and ridiculous. To the peoples. This was added for the purpose of amplification, because the Church could not be restored to her ancient dignity, or be enlarged, but by assembling the Gentiles; and 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. 5. Behold, thou shalt call a nation which thou knowest not. Isaiah explains more largely what he formerly glanced at by a single word; for he declares that Christ shall be the "leader," not of a single people, but of all the peoples. "To call" here denotes possession; for there is a mutual relation between the words "call" and "answer." Christ therefore "calls" in the exercise of authority, as one who is invested with supreme power; and he "calls" the Gentiles, that he may bring them into a state of obedience, and may cause them to submit to his word. He says that they shall be ready to obey, though hitherto they were unknown; not that the Son of God, by whom they were created, did not know them, but because he paid no regard to them [83] until they began to be reckoned as belonging to the Church. God had in a peculiar manner called the Jews; the Gentiles appeared to be excluded as if they did not at all belong to him. But now, addressing Christ, [84] he promises that Christ shall constrain the Gentiles to obey him, though formerly they were opposed to his authority. He expresses this still more plainly in what immediately follows. A nation that knew not thee shall run to thee. By putting the verb yrvtsv (yarutzu) shall run, in the plural number, he intends to explain more fully that the Church shall be collected out of various peoples, so that they who were formerly scattered shall be gathered into one body; for the word "run" relates to harmony of faith. When he now says that the Gentiles "did not know Christ," he employs the expression in a different sense from that in which he said, a little before, that they were unknown to Christ; for all heathens and unbelievers are declared, in a literal sense, to be in a state of ignorance, in consequence of their being destitute of the light of heavenly doctrine, without which they cannot have the knowledge of God. Although by nature the knowledge of God is engraven on the hearts of all men, yet it is so confused and dark, and entangled by many errors, that, if the light of the word be not added to it, by knowing they know not God, but wander miserably in darkness. Here we have a remarkable testimony of God as to the calling of the Gentiles, for whom, as well as for the Jews, Christ was appointed. Hence also we learn that God takes care of us, if we bow to his authority, and not only such care as he takes of all the creatures, but such care as a father takes of his children. Yet the word "run" describes more fully the efficacy of this calling, for the object of it is, that we shall obey God, that we shall readily and cheerfully place ourselves before him as teachable, and ready to comply with any expression of his will; in like manner, as Paul shows that obedience is the end of our calling. ( Romans 1:5 ; Romans 16:26 ) But as the Gentiles were at a great distance from God, it was necessary that they should labor earnestly to surmount every obstacle, that they might draw near to him. For the sake of Jehovah thy God. He shows what is the source of this readiness and cheerfulness. It is because the Gentiles shall know that they have to do with God; for, if we contemplate Christ merely as man, we shall not be powerfully affected by his doctrine, but when we behold God in him, an astonishing warmth of affection is kindled in our hearts. Now, Christ is here described as a minister appointed by God to perform his work; for he assumes the character of a servant along with our flesh, and in this respect there is no impropriety in his being subjected to the Father, as if he belonged to the rank of other men. Yet we ought to keep in remembrance what we have frequently seen as to the union of the Head and the members; for 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; for, being raised on high, he is exalted above the whole world, that to him there may be a concourse of all nations. In a word, he shows that 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; for 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. 6. Seek ye Jehovah. After having spoken of the good success of the gospel among the Gentiles, who formerly were strangers to the kingdom of God, he urges the Jews to be ashamed of loitering while others run; for since they were the first who were called, it is shameful that they should be last. This exhortation, therefore, relates strictly to the Jews, to whom the example of the Gentiles is held out in order to excite their jealousy; in the same manner as the Lord hath foretold that "he would provoke the Jews to jealousy by a foolish nation." ( Deuteronomy 32:21 ) While he is found. "The time of finding" is here used not exactly in the same sense as in Psalm 32:6 , [85] but as the time when God offers himself to us, as in other passages he has limited a fixed day for his goodpleasure and our salvation. ( Isaiah 49:8 ) Yet I readily admit that it likewise denotes the time when necessity prompts us to seek God's assistance; but 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. The Lord sometimes endures our sluggishness, and bears with us; but if ultimately he do not succeed, he will withdraw, and will bestow his grace on others. For this reason Christ exhorts us to walk while it is day, for the night cometh when the means of pursuing our journey shall be taken from us. ( John 12:35 ) We ought to draw high consolation from being assured that it is not in vain for us to seek God. "Seek," says Christ, "and ye shall find; knock, and it shall be opened; ask, and it shall be given to you." ( Matthew 7:7 ) Call upon him while he is near. The word "call" may here be taken in a general sense; but I think that it denotes one description of" seeking" God, which is 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, or when he comes forth publicly, so that we do not need to seek him through long windings. But 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," ( Philippians 4:5 ) and exhibits himself to us, when the voice of the gospel cries aloud; and we do not need to seek far, or to make long circuits, as unbelievers do; for he exhibits himself to us in his word, that we, on our part, may draw near to him. 7. Let the wicked man forsake his way. He confirms the former statement; for, having formerly called men to receive the grace of God, he now describes more largely the manner of receiving it. We know how hypocrites loudly call on God whenever they desire relief from their distresses, and yet shut up their hearts by wicked obstinacy; [86] and therefore, that the Jews may not be hypocritical in seeking God, he exhorts them to sincere piety. Hence we infer that 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. And indeed no man will sincerely desire to be reconciled to God and to obtain pardon of sins till he is moved by a true and earnest repentance. By three forms of expression he describes the nature of repentance, -- first, "Let the wicked man forsake, his way;" secondly, "The unrighteous man his thoughts;" thirdly, "Let him return to the Lord." Under the word way he includes the whole course of life, and accordingly demands that they bring forth the fruits of righteousness as witnesses of their newness of life. By adding the word thoughts he intimates that we must not only correct outward actions, but must begin with the heart; for although in the opinion of men we appear to change our manner of life for the better, yet we shall have made little proficiency if the heart be not changed. Thus repentance embraces a change of the whole man; for in man we view inclinations, purposes, and then works. The works of men are visible, but the root within is concealed. This must first be changed, that it may afterwards yield fruitful works. We must first wash away from the mind all uncleanness, and conquer wicked inclinations, that outward testimonies may afterwards be added. And if any man boast that he has been changed, and yet live as he was wont to do, it will be vain-boasting; for both are requisite, conversion of the heart, and change of life. Besides, God does not command us to return to him before he has applied a remedy to revolt; for hypocrites will willingly endure that we praise what is good and right, provided that they be at liberty to crouch amidst their filth. But we can have nothing to do with God if we do not withdraw from ourselves, especially when we have been alienated by wicked variance; and therefore self-denial goes before, that it may lead us to God. 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, then, inculcates the doctrine of repentance, without mentioning the mercy of God and reconciliation through free grace, labors to no purpose; just as the Popish doctors imagine that they have discharged their duty well when they have dwelt largely on this point, and yet do but chatter and trifle about the doctrine of repentance. But although they taught the true method of repenting, yet it would be of little avail, seeing that they leave out the foundation of freelybestowed pardon, by which alone consciences can be pacified. And indeed, as we have formerly said, a sinner will always shrink from the presence of God so long as he is dragged to his judgment-seat to give an account of his life, and will never be subdued to fear and obedience till his heart is brought into a state of peace. For he aboundeth in pardoning. Now, because it is difficult to remove terror from trembling minds, Isaiah draws all argument from the nature of God, that he will be ready to pardon and to be reconciled. Thus the Holy Spirit dwells on this part of doctrine, because we always doubt whether or not God is willing to pardon us; for, although we entertain some thoughts of his mercy, yet we do not venture fully to believe that, it belongs to us. It is not without reason, therefore, that this clause is added, that we may not be hindered by uncertainty or doubt as to his infinite compassion toward us. 8. For my thoughts are not your thoughts. This passage is expounded in various ways. Some think that it condemns universally the life of men, that they may not be satisfied with it or flatter their vices; for we cannot approach to God but by taking away a false conviction of our own righteousness. And indeed none call for physicians but those who are driven by the violence of disease to seek both health and remedies. Accordingly, this passage is compared by them to that saying of our Lord, "What ranks high among men is abomination in the sight of God." ( Luke 16:15 ) But the Prophet's meaning, I think, is different, and is more correctly explained, according to my judgment, by other commentators, who think that he draws a distinction between God's disposition and man's disposition. 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. As if he had said, "I am not a mortal man, that I should show myself to be harsh and irreconcilable to you. [87] 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

For my {l} thoughts are not your thoughts, neither are your ways my ways, saith the LORD. (l) Although you are not soon reconciled one to another and judge me by yourselves, yet I am easy to be reconciled, yea, I offer my mercies to you.

For my thoughts [are] not your thoughts, neither [are] your ways my ways, saith the LORD. For my thoughts are not your thoughts, — q.d., You may think it impossible, likely, that such great and grievous sinners as you have been should ever be received to mercy. But what talk you of your thoughts? Mine are infinitely above them, neither may you measure my mercies by your own models. Bring broken and bleeding hearts to my mercy seat, and I shall soon think all the meritorious sufferings of my Son, all the promises in my book, all the comforts of my Spirit, all the pleasures of my kingdom, but enough for you.

My disposition and carriage is vastly differing from yours. If any man provoke or injure you, especially if he do it greatly, and frequently, and maliciously, you are very slow and backward to forgive him; and if you do or seem to forgive, and promise to forget, and pass it by, yet you retain a secret grudge in your hearts, and upon the least occasion and slight offence you forget your promise, and you are soon weary with forgiving, and prone to revenge yourselves upon him: but it is not so with me; for I am slow to anger, and ready to forgive all true penitents, how many, and great, and numberless soever their sins be; and my promises of mercy and pardon shall be infallibly made good to them. And therefore you need not fear to come to me, or to find mercy and acceptance with me.

For my thoughts are not your thoughts,.... In some things there may be a likeness between the thoughts of God and the thoughts of men, as to the nature of them: thoughts are natural and essential to them both; they are within them, are internal acts, and unknown to others, till made known; but then the thoughts of men are finite and limited, whereas the thoughts of the Lord are infinite and boundless; men's thoughts have a beginning, but the Lord's have none; though not so much the nature as the quality of them is here intended: the thoughts of men are evil, even the imagination of their thoughts, yea, every imagination is, and that always and only so; but the thoughts of God are holy, as appears from his purposes and covenant, and all his acts of grace, in redemption, calling, and preparing his people for glory: the thoughts of men, as to the object of them, are vain, and nothing worth; their thoughts and sentiments of things are very different from the Lord's, as about sin, concerning Christ, the truths of the Gospel, the people of God, religion, holiness, and a future state, and in reference to the business of salvation; they think they can save themselves; that their own works of righteousness are sufficient to justify them; their privileges and profession such, that they shall be saved; their wisdom, riches, and honour, a security to them from damnation: however, that their sincere obedience, with repentance for what is amiss, will entitle them to happiness: but the thoughts of God are the reverse of all this; particularly with respect to pardoning mercy their thoughts are different; carnal men think of mercy, but not of justice, and of having pardoning mercy in an absolute way, and not through Christ, and without conversion and repentance; and so this is a reason why men's thoughts are to be forsaken, because so very unlike to the Lord's. Or else these words are to be considered as an argument, proving that God does abundantly pardon all returning sinners; since he is not like men, backward to forgive, especially great and aggravated crimes, but is ready, free, and willing to forgive, even those of the most aggravated circumstances. Neither are your ways my ways, saith the Lord; the ways which God prescribes and directs men to walk in are different from theirs; his are holy, theirs unholy; his are plain, theirs crooked; his are ways of light, theirs ways of darkness; his are pleasant, theirs not so, at least in the issue; his lead to life, theirs to death; and therefore there is good reason why they should leave their evil ways, and walk in his. Moreover, the ways which he takes in the salvation of men are different from those which they, naturally pursue, and especially in the pardon of sin; he pardons freely, fully, without any reserve, or private grudge, forgetting as well as forgiving.

Here is a gracious offer of pardon, and peace, and of all happiness. It shall not be in vain to seek God, now his word is calling to us, and his Spirit is striving with us. But there is a day coming when he will not be found. There may come such a time in this life; it is certain that at death and judgment the door will be shut. There must be not only a change of the way, but a change of the mind. We must alter our judgments about persons and things. It is not enough to break off from evil practices, we must strive against evil thoughts. To repent is to return to our Lord, against whom we have rebelled. If we do so, God will multiply to pardon, as we have multiplied to offend. But let none trifle with this plenteous mercy, or use it as an occasion to sin. Men's thoughts concerning sin, Christ, and holiness, concerning this world and the other, vastly differ from God's; but in nothing more than in the matter of pardon. We forgive, and cannot forget; but when God forgives sin, he remembers it no more. The power of his word in the kingdoms of providence and grace, is as certain as in that of nature. Sacred truth produces a spiritual change in the mind of men, which neither rain nor snow can make on the earth. It shall not return to the Lord without producing important effects. If we take a special view of the church, we shall find what great things God has done, and will do for it. The Jews shall come to their own land; this shall represent the blessings promised. Gospel grace will make a great change in men. Delivered from the wrath to come, the converted sinner finds peace in his conscience; and love constrains him to devote himself to the service of his Redeemer. Instead of being profane, contentious, selfish, or sensual, behold him patient, humble, kind, and peaceable. The hope of helping in such a work should urge us to spread the gospel of salvation. And do thou help us, O Spirit of all truth, to have such views of the fulness, freeness, and greatness of the rich mercy in Christ, as may remove from us all narrow views of sovereign grace.

8. For—referring to Isa 55:7. You need not doubt His willingness "abundantly to pardon" (compare Isa 55:12); for, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonable, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as man's would be towards his fellow man who offended him; compare the "for" (Ps 25:11; Ro 5:19).

For my thoughts are not your thoughts - Interpreters have differed in regard to the connection of this verse with the preceding. It is evident, I think, that it is properly connected with the subject of pardon; and the sense must be, that the plans and purposes of God in regard to forgiveness are as far above those of people as the heavens are higher than the earth, Isaiah 55:9 . But in what respects his plan of pardon differs from those of people, the prophet does not intimate, and can be understood only by the views which are presented in other parts of the Bible. The connection here would seem to demand some such view as the following: 1. People find it difficult to pardon at all. They harbor malice; they seek revenge; they are slow to forgive an injury. Not so with God. He harbors no malice; he has no desire of revenge; he has no reluctance to forgive. 2. It may refer to the number of offences. People, if they forgive once, are slow to forgive a second time, and still more reluctant to forgive a third time, and if the offence is often repeated they refuse to forgive altogether. Not so with God. No matter how often we have violated his law, yet be can multiply forgiveness in proportion to our faults. 3. The number of the offenders. People may pardon one or a few who injure them, but if the number is greatly increased, their compassions are closed, and they feel that the world is arrayed against them. Not so with God. No matter how numerous the offenders - though they embrace the inhabitants of the whole world - yet he can extend forgiveness to them all. 4. In regard to the aggravation of offences. People forgive a slight injury. However, if it is aggravated, they are slow to pardon. But not so with God. No matter bow aggravated the offence, he is ready to forgive. It may be added: 5. That his thoughts in regard to the mode of pardon are far above ours. The plan of forgiveness through a Redeemer - the scheme of pardon so fully illustrated in Isaiah 53:1-12 , and on which the reasoning of the prophet here is based - is as far above any of the modes of pardon among people, as the heavens are above the earth. The scheme which contemplated the incarnation of the Son of God; which proffered forgiveness only through his substituted sufferings, and in virtue of his bitter death, was one which man could not have thought of, and which surpasses all the schemes and plans of people. In this respect, God's ways are not, our ways, and his thoughts are not our thoughts. But at the same time that this passage, refers primarily to the subject of pardon, and should be interpreted as having a main reference to that, it is also true of the ways of God in general. His ways are not our ways, and his thoughts are not ours in regard to his plans in the creation and government of the world. He has plans for accomplishing his purposes which are different from ours, and he secures our own welfare by schemes that cross our own. He disappoints our hopes; foils our expectations; crosses our designs; removes our property, or our friends; and thwarts our purposes in life. He leads us in a path which we bad not intended: and secures our ultimate happiness in modes which are contrary to all our designs and desires. It follows from this: 1. That we should form our plans with submission to the higher purposes of God. 2. We should resign ourselves to him when he chooses to thwart our plans, and to take away our comforts.

Isaiah THE CALL TO THE THIRSTY GOD’S WAYS AND MAN’S Isaiah 55:8 - Isaiah 55:9 . Scripture gives us no revelations concerning God merely in order that we may know about Him. These words are grand poetry and noble theology, but they are meant practically and in fiery earnestness. The ‘for’ at the beginning of each clause points us back to the previous statement, and both of the verses of our text are in different ways its foundation. And what has preceded is this: ‘Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, for He will have mercy upon him, and to our God, for He will abundantly pardon.’ That is why the prophet dilates upon the difference between the ‘thoughts’ and the ‘ways’ of God and of men. If we look at these two verses a little more closely we shall perceive that they by no means cover the same ground nor suggest the same idea as to the relationship between God’s ‘ways’ and ‘thoughts’ and ours. The former of them speaks of unlikeness and opposition, the latter of elevation and superiority; the former of them is the basis of an indictment and an exhortation, the latter is the basis of an encouragement and a promise. The former of them is the reason why ‘the wicked’ and ‘unrighteous man’ ought to and must ‘turn’ from ‘his ways’ and ‘thoughts,’ the latter of them is the reason why, ‘turning,’ he may be sure that the Lord ‘will abundantly pardon.’ And so we have here two things to consider in reference to the relation between the divine purposes and acts and man’s purposes and acts. First, the antagonism, and the indictment and exhortation that are based upon that; second, the analogy but superiority, and the exhortation and hope that are built upon that. Let me deal, then, with these separately. I. We have here an unlikeness declared, and upon that is rested an appeal. Notice the remarkable order and alternation of pronouns in the first verse. ‘ My thoughts are not your thoughts,’ saith the Lord. The things that God thinks and purposes are not the things that man thinks and purposes, and therefore, because the thoughts are different, the outcomes of them in deeds are divergent. God’s ‘ways’ are His acts, the manner and course of His working considered as a path on which He moves, and on which, in some sense, we can also journey. Our ‘ways’-our manner of life-are not parallel with His, as they should be. But that opposition is expressed with a remarkable variation. Observe the change of pronouns in the two clauses. First, ‘ My thoughts are not your thoughts’-you have not taken My truth into your minds, nor My purposes into your wills; you do riot think God’s thoughts. Therefore-’ your ways {instead of ‘My,’ as we should have expected, to keep the regularity of the parallelism} are not My ways’-I repudiate and abjure your conduct and condemn it utterly. Now, of course, in this charge of man’s unlikeness to God, there is no contradiction of, nor reference to, man’s natural constitution, in which there are, at one and the same time, the likeness of the child with the parent and the unlikeness between the creature and the Creator. If our thoughts were not in a measure like God’s thoughts, we should know nothing about Him. If our thoughts were not like God’s thoughts, we should have no standard for life or thinking. Righteousness and beauty and truth and goodness are the same things in heaven and earth, and alike in God and man. We are made after His image, poor creatures though we be; and though there must ever be a gulf of unlikeness, which we cannot bridge, between the thoughts of Him whose knowledge has no growth nor uncertainty, whose wisdom is infinite and all whose nature is boundless light, and our knowledge, and must ever be a gulf between the workings and ways of Him who works without effort, and knows neither weariness nor limitation, and our work, so often foiled, so always toilsome, yet in all the unlikeness there is {and no man can denude himself of it} a likeness to the Father. For the image in which God made man at the beginning is not an image that it is in the power of men to cast away, and in the worst of his corruptions and the widest of his departures he still bears upon him the signs of likeness ‘to Him that created him.’ The coin is rusty, battered, defaced; but still legible are the head and the writing. ‘Whose image and superscription hath it?’ Render unto God the things that are declared to be God’s, because they bear His likeness and are stamped with His signature. But that very necessary and natural likeness between God and man makes more solemnly sinful the voluntary unlikeness which we have brought upon ourselves. If there were no analogy, there could be no contrast. If God and man were utterly unlike, then there would be no evil in our unlikeness and no need for our repentance. The true state for each of us is that we should, as the great astronomer said he had done in regard to his own science, ‘think God’s thoughts after Him,’ and have our minds filled with His truth and our wills all harmonised with His purposes, and that we should thus make our ways to run parallel with the ways of God. The blessedness, the peace, the true manhood of a man, are that his ways and thoughts should be like God’s. And so my text comes with its indictment-You who by nature were formed in His image, you to whom it is open to sympathise with His designs, to harmonise your wills with His will, and to bring all the dark and crooked ways in which you walk into full parallelism with His way-you have departed into darkness of unlikeness, and in thought and in ways are the opposites of God. Mark how wonderfully, in the simple language of my text, deep truths about this sin of ours are conveyed. Notice its growth and order. It begins with a heart and mind that do not take in God’s thoughts, truths, purposes, desires, and then the alienated will and the darkened understanding and the conscience which has closed itself against His imperative voice issue afterwards in conduct which He cannot accept as in any way corresponding with His. First comes the thought unreceptive of God’s thought, and then follow ways contrary to God’s ways. Notice the profound truth here in regard to the essential and deepest evil of all our evil. ‘ Your thoughts’; ‘ your ways,’-self-dependence and self-confidence are the master-evils of humanity. And every sin is at bottom the result of saying-’I will not conform myself to God, but I am going to please myself, and take my own way.’ My own way is never God’s way; my own way is always the devil’s way. And the root of all sin lies in these two strong, simple words, ‘ Your thoughts not Mine; your ways not Mine.’ Notice, too, how there are suggested the misery and retribution of this unlikeness. ‘If you will not make My thoughts your thoughts, I shall not take your ways as My ways. I will leave you to them.’ ‘You will be filled with the fruit of your own devices. I shall not incorporate your actions into My great scheme and purpose.’ Men ‘Would not know His ways, And He has left them to their own.’ So here we have the solemn indictment brought by God’s own voice against us all. The criminality of our unlikeness to Him rests upon our original likeness. The unlikeness roots itself in thought, and blossoms in the poisonous flower of God-displeasing acts. It brings down upon our heads the solemn retribution of separation from Him, and being filled with the fruit of our own devices. Such is the indictment brought against every soul of man upon the earth, and there is built upon it the call to repentance and change,’ let the wicked forsake his way , and the unrighteous man his thoughts .’ The question rises in many a heart, ‘How am I to forsake these paths on which my feet have so longed walked?’ And if I do, what about all the years behind me, full of wild wanderings and thoughts in all of which God was not? II. The second verse of our text meets that despairing question. It proclaims the elevation of God’s ways and thoughts above ours, and thereon bases the assurance of pardon. The relation is not only one of unlikeness and opposition, but it is also one of analogy and superiority. The former clause began with thoughts which are the parents of ways, and, as befits the all-seeing Judge, laid bare first the hidden discord of man’s heart and will, ere it pointed to the manifest antagonism of his doings. This clause begins with God’s ways, from which alone men can reach the knowledge of His thoughts. The first follows the order of God’s knowledge of man; the second, that of man’s knowledge of God. It is a wonderful and beautiful turn which the prophet here gives to the thought of the transcendent elevation of God. The heavens are the very type of the unattainable; and to say that they are ‘higher than the earth’ seems, at first sight, to be but to say, ‘No man hath ascended into the heavens,’ and you sinful men must grovel here down upon your plain, whilst they are far above, out of your reach. But the heavens bend. They are an arch, and not a straight line. They touch the horizon; and there come from them the sweet influences of sunshine and of rain, of dew and of blessing, which bring fertility. So they are not only far and unattainable, but friendly and beneficent, and communicative of good. Like them, in true analogy but yet infinite superiority to the best and noblest in man, is the boundless mercy of our pardoning God: ‘The glorious sky, embracing all, Is like its Maker’s love, Wherewith encompassed, great and small In peace and order move.’ ‘As the heavens are higher than the earth, so are My ways higher than your ways.’ The special ‘thought’ and ‘way’ which is meant here is God’s thought and way about sin. There are three points here on which I would touch for a moment. First, God’s way of dealing with sin is lifted up above all human example. There is such a thing as pardoning mercy amongst men. It is a faint analogy of, as it is an offshoot from, the divine pardon, but all the forgivingness of the most placable and long-suffering and gladly pardoning of men is but as earth to heaven compared with the greatness of His. Our forgiveness has its limitations. We sometimes cannot pardon as freely as we thought, because there blends with our indignation against evil a passionate personal sense of wrong done to us which we cannot get rid of, and that disturbs the freeness and the joyfulness of many a human pardon. But God’s pardon is undisturbed and hindered by any sense of personal resentment, though sin is an offense against Him, and in its freeness, its fulness, its frequency, and its sovereign power to melt away that which it forgives, it towers above the loftiest of earth’s beauties of forgiveness, as the starry heavens do above the flat plain. God’s pardon is above all human example, even though, having once been received by us, it ought to become for us the pattern by which we shape and regulate our own lives. Nothing of which we have any experience in ourselves or in others is more than as a drop to the ocean compared with the absolute fulness and perfect freeness and unwearied frequency of His forgiveness. ‘He will abundantly pardon.’ He will multiply pardon. ‘With Him there is plenteous redemption.’ We think we have stretched the elasticity of long suffering and forgiveness further than we might have been reasonably expected to do if seven times we forgive the erring brother, but God’s measure of pardon is seventy times seven, two perfectnesses multiplied into themselves perfectly; for the measure of His forgiveness is boundless, and there is no searching of the depths of His pardoning mercy. You cannot weary Him out, you cannot exhaust it. It is full at the end as at the beginning; and after all its gifts still it remains true, ‘With Him is the multiplying of redemption.’ Again, God’s way of dealing with sin surpasses all our thought. All religion has been pressed with this problem, how to harmonise the perfect rectitude of the divine nature and the solemn claims of law with forgiveness. All religions have borne witness to the fact that men are dimly aware of the discord and dissonance between themselves and the divine thoughts and ways; and a thousand altars proclaim to us how they have felt that something must be done in order that forgiveness might be possible to an all-righteous and Sovereign Judge. The Jew knew that God was a pardoning God, but to him that fact stood as needing much explanation and much light to be thrown upon its relations with the solemn law under which he lived. We have Jesus Christ. The mystery of forgiveness is solved, in so far as it is capable of solution, in Him and in Him alone. His death somewhat explains how God is just and the Justifier of him that believeth. High above man’s thoughts this great central mystery of the Gospel rises, that with God there is forgiveness and with God there is perfect righteousness. The Cross as the basis of pardon is the central mystery of revelation; and it is not to be expected that our theories shall be able to sound the depths of that great act of the divine love. Perhaps our plummets do not go to the bottom of the bottomless after all; but is it needful that we should have gone to the rim of the heavens, and round about it on the outside, before we rejoice in the sunshine? Is it needful that we should have traversed the abysses of the heavens, and passed from star to star and told their numbers, before we can say that they are bright, or before we can walk in their light? We do not need to understand the ‘how’ in order to be sure of the fact that Christ’s death is our forgiveness. Do not be in such a hurry as some people are nowadays, to declare that the doctrine of the Cross is contrary to man’s conceptions. It surpasses them, and the very fact that it surpasses ought to stop us from pronouncing that it contradicts . ‘As the heavens are higher than the earth, so are My thoughts higher than your thoughts.’ Lastly, we are taught here that God’s way of dealing with sin is the very highest point of His self-revelation. There are many glories of the divine nature set forth in all His ways, but the loftiest of them all is this, that He can neutralise and destroy the fact of man’s transgressing, wiping it out by pardon; and in the very act of pardon reconstituting in purity, and with a heart for all holiness, the sinful men whom He forgives. This is the shining apex of all that He has done, rising above creation and every other ‘way’ of His, as high as the loftiest heavens are above the earth. Therefore, have a care of all forms of Christianity which do not put God’s pardoning mercy in the foreground. They are maimed, and in them mist and cloud have covered with a roof of doleful grey the low-lying earth, and separated it from the highest heavens. The true glory of the revelation of God gathers round that central Cross; and there, in that Man dying upon it in the dark-the sacrifice for a world’s sin-is the loftiest, most heavenly revelation of the all-revealing God. Strike out the Cross from Christianity, or weaken its aspect as a message of forgiveness and redemption, and you have quenched its brightest light, and dragged it down to be but a little higher, if any, than many another scheme of other moralists, philosophers, poets, and religious teachers. The distinctive glory of Christianity is this-it tells us how God sweeps away sin. And so my last thought is that, if we desire to see up on the highest heavens of God’s character, we must go down into the depths of the consciousness of our own sin, and learn first, how unlike our ways and thoughts are to God, ere we can understand how high above us, and yet beneficently arching over us, are His ways and thoughts to us. We lie beneath the heavens like some foul bog full of black ooze, rotten earth and putrid water, where there is nothing green or fair. But the promise of the bending heavens, with their sweet influences, declares the possibility of reclaiming even that waste, and making it rejoice and blossom as the rose. Spread yourselves out, dear friends, in lowly submission and penitent acknowledgment beneath the all-vivifying mercy of that shining heaven of God’s pardon; and then the old promise will be fulfilled in you: ‘Truth shall spring out of the earth, and righteousness shall look down from heaven; yea, the Lord shall give that which is good, and our land’-barren and poisoned as it has been- responding to the skyey influences, ‘shall yield her increase.’