John Calvin Commentary Isaiah 55

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! (Psalms 31:19). But He has 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. Those 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. Those 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 among 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, HO! 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. 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. 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.

Therefore, we must 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 need of nourishment 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 need of nothing. The consequence is that those 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. Therefore, it is necessary that we have “thirst”—that is, an ardent desire—so that it may be possible for us to receive such great blessings.

Buy without money. He does not mean that there are any persons who have money in abundance; rather, the words should 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 that “buying” figuratively denotes the method by which we procure anything; and שבר (shabar) is here used for “procure,” and “price” for labor or industry, or any other method by which men obtain anything. In this, He shows that we are poor and utterly destitute, and that we have nothing by which we can become entitled to God’s favor. Instead, He kindly invites us, so that He may freely bestow everything without any recompense.

Why do you spend money? He complains of the ingratitude and madness of people, in rejecting or disdaining the kindness of God who offers all things freely, and yet greatly troubling themselves about various trifles that cannot give them any benefit. People are so enchanted by the devil that they prefer to wander through deserts and weary themselves in vain, rather than to rely on the grace that God offers to them. The experience of the present age abundantly shows that the Prophet not only reasoned earnestly with his own nation but exclaimed against all people, to whatever age they might belong; for all the descendants of Adam have been seized with such madness that, in seeking the road to a heavenly life, they completely go astray and follow their own vain opinions rather than the voice of God.

The Prophet does not complain of the laziness of those who, completely forgetful of themselves and of God, show no concern for the spiritual life of the soul (there are many such people); but he complains 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, all the methods that people devise in opposition to the Word of God for obtaining salvation are condemned, and they are pronounced to be useless expenses. For by the word “money” he denotes all human industry, study, or labor. This is not because God values even a penny all our idle attempts to worship Him, but because labors foolishly undertaken are considered valuable by fleshly judgment.

And your labor, not so as to be satisfied. We see that by the word “bread” is meant here the same as was previously meant by “waters,” and that he gives the name “labor” to that which he previously called “money.” It is as if he had said, “People toil without any advantage; for, when they follow their own inventions, however eagerly they may trouble and weary themselves, they have no right to expect any reward.” Thus he affirms that those who labor in a thoughtless manner cannot “be satisfied;” for those 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 people who, as a result of being swollen with wind, do not perceive their hunger. Yet it would be better for them to be acutely pressed by hunger and thirst, so 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 you (Psalms 143:6).

But bread alone, or water alone, would not be enough to “satisfy,” and by neither of them could life be supported. That is the reason why the Prophet has used a variety of terms: to show that the Lord abundantly supplies everything necessary for life, so that we may not think we should seek help from any other source.

Listen, listen to me. Because everyone is led into error by their own counsel, and all who neglect God vanish away in wicked imaginations, the Prophet here adds the remedy: we must depend entirely on the mouth of God. Whoever submits to His word will have no reason to fear that they will spend their strength on things of no value. Here we see the amazing goodness of God, who offers His grace to people, though they are unthankful and unworthy.

But He adds the condition; for the only way we can enter into life is 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 listen to Him. To make a deeper impression on us, He repeats the same admonition and doubles the same word, “Listen, listen;” and, to draw us more gently, He solemnly declares that it depends entirely on us whether or not He will “delight” us even to fullness with all abundance of blessings.

Incline your ear. This phrase makes even more evident what I briefly mentioned earlier: that God leaves nothing undone which is suited to correct and stir us from our sluggishness. Yet there is an implied rebuke, for those must be exceptionally dull who do not instantly obey when they are called so gently.

This is a noteworthy passage, from which we see that our entire happiness depends on obeying the word of God. When God speaks this way, His objective is to lead us to life; therefore, the blame rests entirely with us, because we disregard this saving and life-giving word.

And come to me. If God only commanded what we should do, He would indeed establish the method of obtaining life, but to no avail, for the Law, which came from the mouth of God, is the minister of death. But when He invites us to Himself, when He adopts us as children, and when He promises pardon of sin and sanctification, the result is that those who hear obtain life from Him.

Therefore, we ought to consider the kind of doctrine that contains life, so that we may seek our salvation from it. From this we infer that there is no hope of salvation if we do not obey God and His word. This rebukes all humanity, so that they can offer no excuse for their ignorance, for whoever refuses to hear can have no solid argument to defend their case.

These repetitions illustrate God's patience 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 to overcome our hardheartedness. Thus, He does not immediately reject those who despise Him, but only after having frequently invited them.

Furthermore, this describes the nature of faith, when He bids us come to Himself. We ought to hear the Lord in such a way that faith will follow. For those who by faith receive the word of God have set aside their desires and despised the world; they 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 connected to the word, in which it has its foundation.

And I will strike a covenant of eternity with you. It is asked: Did the Jews not formerly enter into an everlasting covenant with God? For He appears to promise something new and uncommon.

I reply, nothing new is promised here for which the Lord had not formerly made an engagement with His people. Instead, it is a renewal and confirmation of the covenant, so that the Jews might not think that God's covenant was nullified because of the long-continued exile.

For when they were exiled from the country that had been promised to them, 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 for them? Therefore, Isaiah adapted this manner of expression to the people's understanding, so that they might know that the covenant God entered into with the fathers was firm, sure, and eternal, and not changeable or temporary.

This is also what He means by the mercies of David; by this phrase He declares that it was a covenant of free grace, for it was founded on nothing other than the absolute goodness of God. Therefore, whenever the word covenant appears in Scripture, we ought at the same time to remember the word grace.

By calling them the faithful mercies of David, He declares that He will be faithful to it. At the same time, He indirectly states that He is faithful and steadfast and cannot be accused of falsehood, as if He had broken His covenant. The Jews, on the other hand, are covenant-breakers and traitors (for they have revolted from Him), but 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 through Moses (Exodus 2:24; Exodus 33:1), and finally ratified this very covenant through David, that it might be eternal (2 Samuel 7:12).

Therefore, whenever 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 be regarded here as a private individual, but as bearing this title and character.

Yet, consideration must be given to the time when this prophecy was uttered. For, since the royal status had been obliterated and the name of the royal family had become insignificant and contemptible during the Babylonian captivity, it might seem as if God's truth had decayed through the ruin of that family. Therefore, He bids them contemplate by faith the throne of David, which had been overthrown.

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 who 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 has 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 would receive little benefit from Christ’s coming, as it is said, I will publish the command (Psalms 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 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 the same way, 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, except 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.

Behold, you shall call a nation which you do not know. Isaiah explains more fully what he previously alluded to with 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, so that he may bring them into a state of obedience and cause them to submit to his word.

He says that they will be ready to obey, though previously 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 until they began to be counted as belonging to the Church. God had in a special manner called the Jews; the Gentiles appeared to be excluded, as if they did not belong to him at all. But now, addressing Christ, he promises that Christ will constrain the Gentiles to obey him, though previously they were opposed to his authority. He expresses this even more plainly in what immediately follows.

A nation that did not know you shall run to you. By using the plural form of the verb ירוצו (yarutzu), which translates as shall run, he intends to explain more fully that the Church will be gathered from various peoples, so that those who were previously scattered will be gathered into one body; for the word “run” relates to harmony of faith.

Now, when he says that the Gentiles “did not know Christ,” he employs the expression in a different sense from that in which he said, a little earlier, that they were unknown to Christ. For all pagans and unbelievers are declared, in a literal sense, to be in a state of ignorance, as a consequence of their lacking the light of heavenly doctrine, without which they cannot have the knowledge of God.

Although by nature the knowledge of God is engraved on the hearts of all people, yet it is so confused and dark, and entangled with many errors, that if the light of the word is not added to it, by their knowing they do not know God, but wander miserably in darkness.

Here we have a remarkable testimony from God regarding the calling of the Gentiles, for whom, as well as for the Jews, Christ was appointed. From this we also 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 its object is that we will obey God, that we will readily and cheerfully place ourselves before him as teachable and ready to comply with any expression of his will; just 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 for them to labor earnestly to surmount every obstacle, so that they might draw near to him.

For the sake of Jehovah your God. He shows what is the source of this readiness and cheerfulness. It is because the Gentiles will know that they have to do with God; for if we contemplate Christ merely as a man, we will 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 regarding 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, so that to him there may be a gathering of all nations.

In short, he shows that people obey Christ and submit to his doctrine because God has exalted him and has determined to make his preeminence known to all people; 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.