Albert Barnes Commentary Isaiah 55

Ho—(הוי hôy). This word here is designed to call attention to the subject as one of importance.

Everyone who thirsts—The word ‘thirst’ often indicates intense desire and is thus applied to the sense of want that sinners often have, and to their anxious wishes for salvation. It is not improbable that the Savior had this passage in view when He pronounced the blessing on those who hunger and thirst after righteousness (Matthew 5:6). No needs are so keen, none so imperiously demand supply, as those of hunger and thirst. They occur daily; and when long continued, as in the case of those who are shipwrecked and doomed to wander months or years over burning sands with scarcely any drink or food, nothing is more distressing. Hence, the figure is often used to denote any intense desire for anything, and especially an ardent desire for salvation (Psalms 63:1; Psalms 143:6; John 7:37). The invitation here is made to all. ‘Everyone’ (כל kôl) is entreated to come.

It is not offered to the elect only, or to the rich, the great, the noble; but it is made to all. It is impossible to conceive of language more universal in its nature than this. While this stands in the Word of God, the invitation may be made to all, and should be made to all, and must be made to all. It proves that provision is made for all.

Can God invite to a salvation which has not been provided? Can He ask a man to partake of a banquet which has no existence? Can He ask a man to drink of waters when there are none? Can He tantalize the hopes and mock the miseries of people by inviting them to enter a heaven where they would be unwelcome, or to dwell in mansions which have never been provided? (Mark 16:15; John 7:37; Revelation 22:17).

Come you to the waters—Water, floods, overflowing streams, or copious showers, are often used in the Scriptures to denote abundant blessings from God, and especially the blessings that would exist under the Messiah (Isaiah 43:20; Isaiah 44:3).

And he who has no money—The poor; they who would be unable to purchase salvation if it were to be sold. The idea here is the absolute freeness of the offer of salvation. No man can excuse himself for not being a Christian because he is poor; no man who is rich can ever boast that he has bought salvation, or that he has obtained it on easier terms because he had property.

Come you, buy and eat—. That is, procure it without paying a price. The word rendered here ‘buy’ (שׁבר shâbar), properly means to break, then to purchase etc. (grain), as that which is broken in a mill (Gesenius), or that which breaks hunger; compare English breakfast (Castell).

Buy wine—(יין yayin). Wine was commonly used in their feasts, and indeed was an article of common drink (see the notes at Isaiah 25:6). Here it is emblematic of the blessings of salvation, spoken of as a feast made for people. Wine is usually spoken of as that which exhilarates, or makes glad the heart (Judges 9:13; 2 Samuel 13:28; Psalms 104:15), and it is possible that the image here may be designed specifically to denote that the blessings of salvation make people happy, or dissipate the sorrows of life, and cheer them in their troubles and woes.

And milk—Milk, in the Scriptures, is used to denote that which nourishes or is nutritious (Deuteronomy 32:14; Judges 4:1; Judges 5:25; Isaiah 7:22; 1 Corinthians 9:7). It is mentioned as used with wine in Song of Solomon 5:1, ‘I have drunk my wine with my milk;’ and with honey in Song of Solomon 4:11, ‘Honey and milk are under my tongue.’ The sense here is that the blessings of the gospel are suited to nourish and support the soul as well as to make it glad and cheerful.

Without money and without price—None are so poor that they cannot procure it; none are so rich that they can purchase it with gold. If obtained at all by the poor or the rich, it must be without money and without price. If the poor are willing to accept it as a gift, they are welcome; and if the rich will not accept it as a gift, they cannot obtain it. What a debt of gratitude we owe to God, who has thus placed it within the reach of all: How cheerfully and thankfully should we accept that as a gift which no wealth, however princely, could purchase, and which, being purchased by the merits of the Redeemer, is put within the reach of the humblest child of Adam!

Why do you spend money - Margin, ‘Weigh.’ That is, in Hebrew, ‘weigh silver.’ Before money was coined, the precious metals were weighed, and hence, to make a payment is represented as weighing out silver (Genesis 23:16).

For that which is not bread - 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 one would be who should spend money and procure nothing that would sustain life.

And your labor for that which does not satisfy - You toil and expend the proceeds of your labor for that which does not produce satisfaction.

What a striking description of the condition of the world! The immortal mind will not be satisfied with wealth, pleasure, or honor. It never has been. Where is the man who is satisfied with his wealth and who says it is enough? Where is there one who is satisfied with pleasure, vanity, and gaiety?

There is a void in the heart that these things do not, cannot fill. There is a consciousness that the soul was made for higher and nobler purposes, and that nothing but God can meet its boundless desires.

Where is the man who has ever been satisfied with ambition? Alexander wept on the throne of the world; and though Diocletian and Charles V descended voluntarily from the throne to private life, it was because there was nothing in royalty to satisfy the soul, and not because they found happiness enough there. There never was a more simple and true description of this whole world than in this expression of Isaiah, that people are spending their money and their labor for that which does not satisfy.

Hearken diligently to me - The idea is that by attending to his words and embracing his offers, they would find, without money or price, what they were vainly seeking at so much expense and with so much toil.

And eat ... - The prophet here returns to the image in the former verse. They were invited to partake of that which would nourish the soul and which would fill it with joy.

And let your soul delight itself in fatness - ‘Fatness’ in the Scriptures is used to denote the richest food (Genesis 27:28–39; Job 36:16; Psalms 65:11), and hence, is an emblem of the rich and abundant blessings resulting from the favor of God (Psalms 36:9; Psalms 63:5).

Hear, and your soul shall live – That is, if you attend to my command and embrace my promises, you shall live. Religion in the Scriptures is often represented as life (John 5:40; John 6:33; John 8:13; John 20:31; Romans 5:17–18; Romans 6:4; Romans 8:6; 1 John 5:12; Revelation 2:7–10). It stands opposed to the death of sin – to spiritual and eternal death.

And I will make an everlasting covenant with you – On the word ‘covenant,’ see the notes at Isaiah 28:18; Isaiah 42:6; and Isaiah 49:8. Here it means that God would bind himself to be their God, their protector, and their friend. This covenant would be made with all who would come to him. It would not be with the nation of the Jews, as such, or with any community, as such, but it would be with all who should embrace the offers of life and salvation.

Even the sure mercies of David – I will confirm to you, and fulfill in you, the solemn promises made to David. The transaction here referred to is that which is celebrated in Psalm 89:2-4:

For I have said, mercy shall be built up forever;
Thy faithfulness hast thou established in the very heavens.
I have made a covenant with my chosen,
I have sworn unto David my servant,
Thy seed will I establish forever,
And build up thy throne to all generations.

A kingdom had thus been promised to David, and he had been assured that the true religion should flourish among those who were to succeed him in Israel. The prophet here says that this solemn promise would be fulfilled in those who should embrace the Messiah, and that God would ratify this covenant with them.

The word rendered here ‘mercies’ (חסד chesed), properly means kindness, goodwill, pity, compassion, then goodness, mercy, grace. The word rendered ‘sure’ denotes that which is established or confirmed, that in which confidence may be placed.

With all who embraced the Messiah, God would enter into such an unchanging and unwavering covenant – a covenant which was not to be revoked.

Behold, I have given him - This is evidently the language of God concerning the Messiah, or of David as representing the Messiah. Rosenmuller supposes that the name David here is used to designate the Messiah, and in support of this appeals to Ezekiel 34:23-24; Ezekiel 37:24–25; Jeremiah 30:9; and Hosea 3:5.

An examination of these passages will show that they all refer to the Messiah by the name of David. It is morally certain that in the passage before us, the name David (Isaiah 55:3) suggested the Messiah.

It seems to me that this is to be regarded as a direct address concerning the Messiah. The speaker's object here is to state a reason why he should be embraced: that God had constituted him as a leader.

The Chaldee renders this, ‘Lo, I have constituted him as a prince to the people, a king and ruler over all kingdoms.’ Kimchi says that it means that the Messiah would be a monitor or a mediator between people and him who would accuse them. Grotius supposes that Jeremiah is intended here; but in that opinion he is destined undoubtedly to stand forever alone. The almost unbroken interpretation, from the earliest times, is that which refers it directly to the Messiah.

For a witness to the people - Noyes renders this, ‘A ruler.’ Rosenmuller renders it, ‘A monitor’—one whose office it was publicly to admonish or reprove others in the presence of witnesses. Jerome renders it, ‘A witness.’ The Septuagint has Μαρτύριον Marturion—‘A testimony.’ The Chaldee (רב rab) has ‘A prince.’

The Hebrew word (עד ‛ēd) properly means “a witness” (Proverbs 19:5–9); then testimony, or witness borne (Exodus 20:13; Deuteronomy 5:17); then a prince, chief, lawgiver, or commander. Compare the use of the verb in 2 Kings 17:13; Psalms 50:7; Psalms 81:9; and Lamentations 2:13.

The parallelism requires us to understand it in this sense here: as one who stood forth to bear solemn testimony concerning God, his law, his claims, and his plans; and he was therefore designated to be the instructor, guide, and teacher of people.

A leader - Chaldee, ‘A king.’ The idea is, that he would sustain the relation of a sovereign. One of the important offices of the Messiah is that of king.

A commander - Or, rather, a lawgiver. He would originate the laws and institutions of his people.

Behold, you shall call ... - This is evidently an address to the Messiah, and is a promise that the Gentiles should be called by him to the fellowship of the gospel.

That you do not know - The phrase ‘you do not know,’ means a nation that had not been regarded as his own people.

And nations that did not know you - The pagan nations that were strangers to you.

Shall run to you - Indicating the haste and anxiety which they would have to partake of the benefits of the true religion.

Because of the Lord your God - From respect to the God who had appointed the Messiah, and who had organized the Church.

For he has glorified you - (John 16:5). 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.