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 5. The offer of Isa 55:1-2 is summed up in the promise of an everlasting covenant. see ch. Isa 42:6, Isa 49:8; and cf. Isa 61:8; Jer 32:40; Jer 31:31-33.
Incline your ear &c. ] The condition imposed is simply the consent and submission of the heart to the divine will.
an everlasting covenant the sure mercies of David ] i.e. the mercies (lovingkindnesses) irrevocably promised to David and his house. Comp. the “Last Words of David,” 2Sa 23:5 (“an everlasting covenant ordered in all things and secured”), Psa 18:50 (“shewing lovingkindness to David and to his seed for ever”), Psa 89:28 (“for ever will I keep my lovingkindness to him, and my covenant is sure to him”), and Psa 89:49; and the great promise to which all these passages point, 2Sa 7:8-16. The comparison of the everlasting covenant to these Davidic “mercies” cannot mean simply that the one is as sure as the other. It is identity rather than comparison that is implied, the idea being that the contents of the covenant are the same as the mercies promised to David, and that it will be the fulfilment of the hopes that clustered round the Davidic dynasty. But an intricate question arises with respect to the sense in which this fulfilment is to be understood in the next two verses.
Fuente: The Cambridge Bible for Schools and Colleges
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 Joh 5:40; Joh 6:33; Joh 8:13; Joh 20:31; Rom 5:17-18; Rom 6:4; Rom 8:6; 1Jo 5:12; Rev 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 Isa 28:18; Isa 42:6; Isa 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 Psa 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 with them this covenant. The word rendered here mercies ( 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. The whole expression denotes that the covenant made with David was one which promised great favors, and was one which was not to be abrogated, but which was to be perpetual. With all who embraced the Messiah, God would enter into such an unchanging and unwavering covenant – a covenant which was not to be revoked.
Fuente: Albert Barnes’ Notes on the Bible
Isa 55:3
Incline your ear
Gods voice
To incline your ear and hearken diligently unto God is to follow the Divine teachings as to the aims and methods of life.
And God has a thousand voices for those who will hearken.
1. The voice of experience is His, and experience is loud and emphatic in assuring us that if we live after the flesh we shall die; but if we, through the Spirit, do mortify the deeds of the body we shall live.
2. The voice in the heart and conscience is His, and if you will listen in the silence of the mind you will hear the sweet parental accents speaking to your deepest filial affection, and saying, My son, give Me thine heart.
3. And the voice of inspiration is His, speaking through those who have seen most deeply into the Divine meaning of life, and the conclusion of the whole matter with them has been, Fear God and keep His commandments, for this is the whole duty of man.
4. And the voice of Christ is the voice of God, and. Jesus stood and cried,, saying, If any man thirst, let him come unto Me and drink. (C. Short, M. A.)
Incline your ear”
Hold it near the mouth of the gracious Speaker. Be willing to hear what God has to say. Take out that wool of prefudice that has prevented you from hearkening to Gods voice.(C. H. Spurgeon.)
The Divine call and promise
The institution of public worship derives a peculiar value from its tendency to dispose men to the voice of God
I. THE GRACIOUS PROPOSAL ON THE PART OF GOD. I will make an everlasting covenant with you, etc. The covenant here proposed is a covenant of promise, that is, a covenant in which God promises to bestow freely upon His creatures a variety of the greatest and most necessary blessings. Two things here call for our attention–
1. The extent here specified of the engagements of the covenant. The sure mercies of David. This covenant was first discovered to Adam, more fully to Abraham, still more so to David, who was an eminent type of Christ.
Now Christ, the spiritual David, is come; what these sure mercies are, we know more fully. But they are sure mercied, which lead to:
2. The ground of dependence. The covenant is founded upon the goodness of God. Think of the fidelity of His promises; of His ability; of the pledge He has given us. He that spared not His own Son, etc. Think of the great cloud of witnesses who all testify to the Divine character, and speak the mercies to them without exception. Sure in the effects they produce. Sure in all changes. These never fail. Sure in another state of existence, for it is an everlasting covenant administered by an Eternal Being.
II. THE MEANS OF OUR SECURING THESE SURE MERCIES OF DAVID. Incline your car, and come unto Me.
1. The Person speaking ought to induce attention. It is the Lord, our Maker, Preserver, Redeemer.
2. The interest we have in the subject ought to induce attention.
3. Our attention must lead us to God. Incline your ear, and come unto Me.
4. The amazing issues which depend on our obedience should lead us at once to obey. Hear, and your soul shall live. (J. Bolton, B. A.)
Gods own Gospel call
This very memorable chapter may be called Gods own Gospel sermon.
I. TWO SAVING PRECEPTS, which are pressed upon you. These are of simple character.
1. Incline your ear. This is placed in another form, Hearken diligently unto Me; hear, and your soul shall live. You have ears to hear w t therefore-hear. Consider and think upon eternal things. Think about Divine matters as God sets them before you. This attention, this hearkening, must be hearty, honest, continual, earnest and believing.
2. The second precept grows out of the first: Come unto Me. How can I come to God? saith one.
1. Come, at least, by thinking much of Him.
2. Come, by your desires.
3. Come, by confession of sin.
4. Come, in humble, believing prayer. These are the two precepts–Hear and Come. They are neither exacting norunreasonable.
II. To encourage you, and come to my second head, which deals with SAVING PROMISES. Here are two promises corresponding to the two precepts–
1. Your soul shall live.
2. I will make an everlasting covenant with you.
(1) Observe, how He promises condescending intercourse. It is in the Hebrew, I will cut a covenant. Covenants were made by cutting a victim in two, and they who made a covenant passed between the two halves of the sacrifice to make the covenant sure. The Lord, in effect, says, Poor, wretched sinner, you that have not a penny to buy water with, if you will come to Me, I will enter into a sacred agreement and covenant with you.
(2) God is ready to enter into a binding contract with you.
(3) God will thus enter into an unending alliance with you.
(4) We liken what He gives to the sinner to what He did to David (2Sa 23:5). The covenant is all in Christ.
III. Urge the Lords own SAVING PLEAS.
1. God Himself speaks to you.
2. Your day of mercy is not ended (Isa 55:6).
3. He is ready and willing to forgive the whole of your past offences (Isa 55:7).
4. Then comes in the great persuasive of the magnanimity of God (Isa 55:8-9).
5. Hear how the Lord pleads the power of His Gospel (Isa 55:10-11). Hearken to Gods voice, and let it enter your heart; then it will quicken and save you as surely as the sun and the rain water the earth.
6. The Lord persuades men to come to Him by telling them of the joy they will obtain in coming (Isa 55:12).
7. He calls you to Him by the effectual nature of His work (Isa 55:13). (C. H.Spurgeon.)
Gods call to the needy and sinful
I. AN INVITATION, addressed to us by Jehovah Himself, to hearken diligently unto Him, to incline our ear, and to come to Him. There is something peculiarly touching in the invitations of the Word of God, which, if men would but pause and reflect, could not fail to make an impression upon their hearts. Hearken diligently unto Me, God says; incline your ear. He would take you, as it were, each one separately by himself, and reason and counsel with you. The matters of which He would treat with you are too important to be handled in a crowd, too sacred to be discussed amid the noise and bustle of worldly avocations. The Lord will have sinners come to Him; He will have all distance annihilated between your souls and Him; He will have you brought into the closest relationship and communion with Himself; He will have you not only within hearing of His voice, but in His very embrace.
II. THE REASONS FOR OUR CLOSING WITH THIS INVITATION are two, and each of them is very weighty.
1. You will be vast gainers if you follow the leadings of the Divine Spirit, and go into conference with God, and embrace His terms. Your soul shall delight itself in fatness. Your soul shall live.
2. To refuse the offer is to lose the soul. (A. B. Davidson, D. D.)
Salvation through the ear
God hath ordained–as it were to cross the devil–that as death entered into the world through the car, by our first parents listening to that old man-slayer, so should life enter into the soul by the same door. (J. Trapp.)
Hear, and your soul shall live
The highest life
Life is more than mere existence; it is the natural, healthful, and joyous activity of every part of the being. It is eternal life. (Christian Age.)
The way to life
I. THE MESSAGE IMPLIED. When we are commanded to hear, it is supposed that something is spoken: there is a voice which, in one way or other, addresses us. This is none else than the voice of Jehovah, the God of truth, the God of love, the God of all patience and consolation. He speaks to us in His good Word.
II. THE REGARD WHICH THIS MESSAGE DEMANDS. Hear. There can be no impropriety in understanding this literally; and, in this view, it condemns such as do not hear the Gospel when it is brought to them, and they have the opportunity of hearing it. It also reproves such as only occasionally hear the Gospel But more is meant by hearing, in the text, than your presence in the place where the Gospel is preached.
1. Hear with attention. Thus the expression is varied, both in this and the preceding verse: Hearken diligently unto Me; incline your ear, as persons peculiarly and closely attentive. Some marks of inattention, under the sound of the Gospel, are obvious enough. But we cannot always judge of attention by outward appearances. Then, will you hear with attention, when you arc deeply convinced of the truth of what you hear; when you feel its vast importance; when you are thoroughly satisfied that the word of the Gospel is indeed the Word of God.
2. Hear with affection. It is a great thing to love the Gospel. When the Gospel is heard affectionately, there is an earnest concern to enjoy its invaluable blessings: prejudice falls before it; there is a growing conformity to it.
3. Hear with believing application.
4. Hear with obedient compliance. This, indeed, is nearly allied to what has last been mentioned, yet it includes something farther. Thus it is said, Incline your ear, and come unto Me not only believe that these blessings of salvation are adapted to your state, and ready for your reception, but apply to Him who has them to bestow. He is the Author of eternal salvation; to whom? to all them that obey Him.
5. Hear with humble prayer.
III. THE ADVANTAGE PROMISED. Your soul shall live. Several things are here observable.
1. It is a personal advantage. Many advantages are relative and distant. Persons may attend to various means with a view to the good of others. But this advantage is personally your own.
2. It is a spiritual advantage. Your soul. To benefit the body is something; to preserve its life, to maintain and to improve its health, are objects of real moment; but they sink into nothing compared with what relates to the soul.
3. It is a great advantage. Your soul shall live. We all have some idea what life is, and we know how highly it is valued. This advantage must be of peculiar magnitude, as the soul is unspeakably more excellent than the body, and as eternity is of infinitely higher moment than the fleeting shadow of time. The life of the soul! What does it denote? What does it include? The commencement of the life of the soul is in regeneration.
4. It is a sure advantage. Application:
1. The message of the Gospel is brought to you.
2. What is the regard which you are giving to this message?
3. What is your experience of this advantage? (T. Kidd.)
Life in Christ
I. WHAT LIFE THAT IS WHICH A SOUL SHALL HAVE BY COMING TO CHRIST.
II. HOW IT MAY BE DEMONSTRATED THAT THE SOUL SHALL LIVE THAT HEARS AND COMES TO CHRIST. (O. Sedgwick, B. D.)
And I will make an everlasting covenant with you
The covenant with Israel
Nothing is required on the part of Israel but hearing and coming and taking; through these, it becomes pervaded by new life, and Jehovah presents it with an everlasting covenant, namely, the unchangeable mercies of David. (E. Delitzsch, D. D.)
Twelve covenant mercies
I. SAVING KNOWLEDGE (Jer 31:31-34).
II. GODS LAW WRITTEN IN THE HEART (Jer 31:33).
III. FREE PARDON (end of Jer 31:34).
IV. RECONCILIATION (Jer 32:38).
V. TRUE GODLINESS (Jer 31:39).
VI. CONTINUANCE IN GRACE (Jer 31:40).
VII. CLEANSING (Eze 36:25).
VIII. RENEWAL OF NATURE (Jer 31:26).
IX. HOLY CONVERSATION (Jer 31:27).
X. HAPPY SELF-LOATHING (Jer 31:31).
XI. COMMUNION WITH GOD (Eze 37:26-28).
XII. NEEDFUL CHASTISEMENT (Psa 89:30). (C. H. Spurgeon.)
Gods covenant
We should hear much less of the doubts and fears of Christians about their own acceptance, if they would think more of God and His act, His call, His promise and His covenant, than of their own unworthiness, which, indeed, is frankly assumed throughout. (G. A.Chadwick, D. D.)
The sure mercies of David
The sure mercies of David:
The sure mercies of David: i.e the mercies (loving-kindnesses) irrevocably promised to David and his house (comp. 2Sa 23:5; Psa 18:50; Psa 89:28; Psa 89:4), and the great promise to which all these passages point (2Sa 7:8-16). The comparison of the everlasting covenant to these Davidic mercies cannot mean simply that the one is as sure as the other. It is identity rather than comparison that is implied, the idea being that the contents of the covenant are the same as the mercies promised to David, and that it will be the fulfilment of the hopes that clustered round the Davidic dynasty. (Prof. J. Skinner, D. D.)
The sure mercies of David
What is this everlasting covenant? What are these sure mercies of David? Two sorts of authors deserve to be heard on this article, though on different accounts, the first for their ignorance and prejudice, the last for their knowledge and impartiality. The first are the Jews, who, in spite of their obstinate blindness, cannot help owning that these words promise the advent of the Messiah. Rabbi David Kimchi gives this exposition of the words: The sure mercies of David, that is, the Messiah, whom Ezekiel calls David, They shall dwell in the land that I have given them, they, and their children, and their childrens children for ever; and My servant David shall be their prince for ever. The other authors, whom we ought to hear for their impartial knowledge, are the inspired writers, and particularly St. Paul, whose comment on this passage, which he gave at Antioch in Pisidia, determines its meaning. There, the apostle, having attested the truth of the resurrection of Jesus Christ, affirms that the prophets had foretold that event; and, among other passages, which he alleged in proof of what he had advanced, quotes this, I will give you the sure mercies of David (Act 13:34). (J. Saurin.)
The sure mercies of David
The Gospel is the exhibition and the bestowment of all these blessings which were promised to David, as the type of Christ, and His forefathers according to the flesh. Those blessings are indeed unspeakably valuable; in them is the charter of our hope, and the record of our salvation. And this consideration above all adds value to them–they are c, sure.
1. Sure, as respects the fountain from which they are derived, the love and compassion of the holy and eternal one.
2. Sure, as respects the intention of Him who proposes them to us.
3. Sure, because of the price at which they are offered. (H. J. Hastings, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. I will make an everlasting covenant] Heb. echrethah lachem berith olam, “I will cut the old or everlasting covenant sacrifice with you.” That covenant sacrifice which was pointed out of old from the very beginning; and which is to last to the consummation of ages; viz., the Lamb of God that was slain from the foundation of the world.
The sure mercies of David] That is, says Kimchi, “The MESSIAH,” called here David; as it is written, “David my servant shall be a prince over you.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Hear; hearken attentively and obediently to my counsel; hearing being oft put for obeying, as Deu 18:15; 1Sa 15:22,23; Psa 95:7, &c.
Your soul shall live, to wit, comfortably and happily; which only is worthy of the name of life. I will make an everlasting covenant with you; that everlasting covenant of grace and peace which I made with Abraham, and his seed the Israelites, I am ready to make it with every one of you thirsting Gentiles.
Even the sure mercies of David; even that covenant which was made first with Abraham, and then with David, concerning the exhibition of those glorious and sure mercies or blessings which God hath promised to his people, one and the chief of which mercies was the giving of Christ to die for their sins, and to rise again for their justification. This exposition may receive light and strength by comparing this place with Act 13:33,34. He mentions David rather than Abraham, either,
1. Because these promises, and especially that great promise, which is the foundation of the rest, concerning Christ and his eternal kingdom, were far more frequently, and expressly, and fully made and revealed to David than they were to Abraham. Or,
2. Because David was a more evident and illustrious type of Christ than Abraham was, as being raised from a mean condition to the highest honour, being made a great and most victorious and righteous king, and the first king of that throne upon which the Messiah was to sit. Or,
3. Because the name of David is not here put personally for the king of that name, but patronymically for the Messiah, who was to be Davids Son and successor, and who is therefore called David in the prophetical scriptures, as Jer 30:9; Eze 34:23,24; 37:24,25; Ho 3:5; as Rehoboam upon the same account is called David, 1Ki 12:16. And this is the more probable, because the next verse, which hath a manifest relation to this verse, is confessedly understood of Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. me . . . liveby coming tome ye shall live: for “I am the life“(Joh 14:6).
everlasting covenant(Jer 32:40; 2Sa 23:5).
with you . . . DavidGod’scovenant is with the antitypical David, Messiah (Eze34:23), and so with us by our identification with Him.
sureanswering to”everlasting,” irrevocable, unfailing, to be relied on(Psa 89:2-4; Psa 89:28;Psa 89:29; Psa 89:34-36;Jer 33:20; Jer 33:21;2Sa 7:15; 2Sa 7:16;2Co 1:18-20).
mercies of Davidthemercies of grace (Isa 63:7;Joh 1:16) which I covenanted togive to David, and especially to Messiah, his antitype. Quoted in Ac13:34.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Incline your ear, and come unto me,…. The exhortations are repeated, to show the importance of them, how welcome these persons were to the Lord, and to his house, and his earnest and tender care and concern for them:
hear, and your soul shall live; or, “that your soul may live f”; spiritually and eternally. There must be life before hearing; men must be made alive before they can come to Christ spiritually, or hear his word so as to have a spiritual understanding of it, or savingly believe it; but the meaning is, that by coming and hearing the word of the Lord, they should have something to live upon, good, solid, substantial food; and that they should live comfortably and plentifully, and that for ever. It was reckoned a great absurdity in Sunlungus, a Chinese philosopher, who asserted g that a man had three ears, one different from the two that are seen; it is true in a spiritual sense.
And I will make an everlasting covenant with you; which is to be understood not of the covenant of works, nor of the covenant of circumcision, nor of the Sinai covenant; but of the covenant of grace, which is an “everlasting one”; it is from everlasting, being founded in the everlasting love of God, is according to his eternal purposes; Christ is the Mediator of it, who as such was set up from everlasting, and the promises and blessings of it were so early put into his hands; and it will continue to everlasting, sure, firm, unalterable, and immovable. This, properly speaking, was made with Christ from all eternity, and his people in him; it is made manifest to them at conversion, when they are shown it, and their interest in it; when God makes himself known to them as their covenant God, and Christ as the Mediator of it is revealed to them; when the Lord puts his Spirit into them, and makes them partakers of the grace of it; shows them their interest in the blessings of it, and opens and applies the promises of it unto them; and these are made manifest in the ministration of the Gospel, and in the administration of ordinances: even “the sure mercies of David”; that is, the Messiah, the son of David, and his antitype, whence he is often called by his name,
Eze 34:23, and so Aben Ezra, Kimchi, and others h, interpret it. The blessings of the covenant are called “mercies”, because they spring from the mercy of God, as redemption, pardon of sin, regeneration, salvation, and eternal life; and they are the mercies of David, or of Christ, for the promises of them were made to him, and the things themselves put into his hands, and are ratified and confirmed by his blood, and through him come to his people: and these are “sure”, firm, and steadfast, through the faithfulness and holiness of God, who has given them to Christ; through being in a covenant ordered in all things and sure; and also being in the hands of Christ, in whom the promises are yea and amen, and the blessings sure to all the seed; see Ac 13:34,
[See comments on Ac 13:34].
f “ut vivat”, Junius & Tremellius, Vitringa. g Martin. Hist. Sinic. l. 4. p. 170. h Abarbinel, Mashmiah Jeshuah, fol. 26, 1.
Fuente: John Gill’s Exposition of the Entire Bible
And in this way it is possible to obtain not only the satisfaction of absolute need, but a superabundant enjoyment, and an overflowing fulfilment of the promise. “Incline your ear, and come to me: hear, and let your soul revive; and I will make an everlasting covenant with you, the true mercies of David. Behold, I have set him as a witness for nations, a prince and commander of nations. Behold, thou wilt call a mass of people that thou knowest not; and a mass of people that knoweth thee not will hasten to thee, for the sake of Jehovah thy God, and for the Holy One of Israel, that He hath made thee glorious.” The expression “make a covenant” ( karath b e rth ) is not always applied to a superior in relation to an inferior (compare, on the contrary, Ezr 10:3); but here the double-sided idea implied in pactio is confined to one side alone, in the sense of a spontaneous sponsio having all the force of a covenant (Isa 61:8; compare 2Ch 7:18, where karath by itself signifies “to promise with the force of a covenant”), and also of the offer of a covenant or anticipated conclusion of a covenant, as in Eze 34:25, and in the case before us, where “the true mercies of David” are attached to the idea of offering or granting involved in the expression, “I will make an everlasting covenant with you,” as a more precise definition of the object. All that is required on the part of Israel is hearing, and coming, and taking: let it do this, and it will be pervaded by new life; and Jehovah will meet with with an everlasting covenant, viz., the unchangeable mercies of David. Our interpretation of this must be dependent chiefly upon whether Isa 55:4 is regarded as looking back to the history of David, or looking forward to something future. In the latter case we are either to understand by “David” the second David (according to Hos 3:5; Jer 30:9; Eze 34:24), so that the allusion is to the mercies granted in the Messiah, and according to Isa 9:7, enduring “from henceforth even for ever;” or else David is the son of Jesse, and “the mercies of David” are the mercies bestowed upon him, which are called “the true mercies” as mercies promised and running into the future (Psa 89:50; 2Ch 6:42), in which case Isa 55:4 explains what David will become in the person of his antitype the second David. The directly Messianic application of the name “David” is to be objected to, on the ground that the Messiah is never so called without further remark; whilst the following objections may be adduced to the indirectly Messianic interpretation of Isa 55:4 (David in the Messiah). (1.) The change of the tense in Isa 55:4, Isa 55:5, which requires that we should assume that Isa 55:4 points backwards into the past, and Isa 55:5 forwards into the future.
(Note: F. Philippi observes that , which refers to the future in Isa 55:5 at any rate, must be taken as referring to the same sphere of time as that which immediately precedes. But hen in Isaiah points sometimes backwards (Isa 50:1; Isa 64:4), sometimes forwards; and where two follow one another, of which the one points backwards and the other forwards, the former is followed by the perfect, the latter by the future (Isa 50:1-2). But if they both point to the future, the future tense is used in both instances (Isa 50:9). A better argument in favour of the prophetic interpretation of Isa 55:4 might be drawn from the fact that may mean “I give (set, lay, or make) even now” (e.g., Jer 1:9). But what we have said above is sufficient proof that this is not the meaning here (if this were the meaning, we should rather expect ) .)
(2.) That the choice of the expression in Isa 55:4, Isa 55:5 is designed to represent what Israel has to look for in the future as going beyond what was historically realized in David; for in Isa 55:5 the mass of the heathen world, which has hitherto stood out of all relation to Israel, answers to the . (3.) That the juxtaposition of the Messiah and Israel would be altogether without parallel in these prophecies (chapters 40-66), and contrary to their peculiar character; for the earlier stereotype idea of the Messiah is here resolved into the idea of the “servant of Jehovah,” from which it returns again to its primary use, i.e., from the national basis to the individual, by means of the ascending variations through which this expression passes, and thus reaches a more comprehensive, spiritual, and glorified form. The personal “servant of Jehovah” is undoubtedly no other than the “Son of David” of the earlier prophecy; but the premises, from which we arrive at this conclusion in connection with our prophet, are not that the “servant of Jehovah” is of the seed of David and the final personal realization of the promise of a future king, but that he is of the nation of Israel, and the final personal realization of the idea of Israel, both in its inward nature, and in its calling in relation to the whole world of nations.
Consequently Isa 55:4 and Isa 55:5 stand to one another in the relation of type and antitype, and the “mercies of David” are called “the true mercies” (Probably with an allusion to 2Sa 7:16; cf., Psa 89:29-30), as being inviolable-mercies which had both been realized in the case of David himself, and would be realized still further, inasmuch as they must endure for an everlasting future, and therefore be further and further fulfilled, until they have reached that lofty height, on the summit of which they will remain unchangeable for ever. It is of David the son of Jesse that Jehovah says in Isa 55:4, “I have given him for a witness to peoples, a leader and commander to the peoples.” So far as the sense is concerned, is as much a construct as . In the application to David of the term , which never means anything but testis , witness, in these prophecies, we may clearly see the bent of the prophet’s mind towards what is spiritual. David had subdued nations by the force of arms, but his true and loftiest greatness consisted in the fact that he was a witness of the nations – a witness by the victorious power of his word, the conquering might of his Psalms, the attractive force of his typical life. What he expresses so frequently in the Psalms as a resolution and a vow, viz., that he will proclaim the name of Jehovah among the nations (Psa 18:50; Psa 57:10), he has really fulfilled: he has not only overcome them by bloody warfare, but by the might of his testimony, more especially as “the sweet psalmist of Israel” (2Sa 23:1). What David himself was able to say in Psa 18:43, “People that I did not know served me,” will be fulfilled to a still wider extent in the experience of Israel. Having been presented with the promised “inviolable mercies of David,” it will effect a spiritual conquest over the heathen world, even over that portion which has hitherto stood in no reciprocal relation to it, and gain possession of it for itself for the sake of Jehovah, whom it has for its God, and to the Holy One of Israel ( of the object, in relation to which, or at the instigation of which, anything is done), because He hath glorified it (His people: is not a pausal form for , cf., Isa 54:6, but for , , hence = , cf., , Isa 30:19); so that joining themselves to Israel is the same as joining themselves to God and to the church of the God of revelation (cf., Isa 60:9, where Isa 55:5 is repeated almost word for word).
Fuente: Keil & Delitzsch Commentary on the Old Testament
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, (Rom 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, (Gen 15:5) afterwards confirmed it by Moses, (Exo 2:24) and finally ratified this very covenant in the hand of David, that it might be eternal. (2Sa 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.
(80) “ De nons amener a salut.” “To lead us to salvation.”
(81) “ Hors du pays qui leur avoit este promis et donne.” “Out of the country, that had been promised and given to them.”
(82) “The sure mercies of David.” Eng. Ver.
Fuente: Calvin’s Complete Commentary
THE WAY TO LIFE
Isa. 55:3. Hear, and your soul shall live.
The great secret of all true happiness is obedience to the will of God. And the fruitful cause of misery and discomfort, is the spirit of indifference to the Divine authority and contempt for the commands of Heaven. It is therefore of infinite importance that we should be acquainted with the rule and principle of obedience, and that its delightful effect in promoting our happiness should be so exhibited to our view, and impressed upon our hearts, as to induce and secure the performance of that which God commands. This is one great end of the Scripture revelation, &c. Obedience is enforced by a regard to our own happiness. Nowhere, perhaps, is this more conspicuous than in this chapter. And in the text, the principle is again displayed, that obedience to the Divine will is needful in order to receive any good.
I. A GRACIOUS PROCLAMATION FOR AUDIENCE.
1. The Almighty Sovereign by whom the proclamation is made. Marvellous that He should stoop to speak to man, &c. Yet a latent scepticism prevails, leading men to overlook the fact that it is God who addresses them. God is speaking in His Word.
2. The solemn business to which the proclamation relates. The life of our soulthe life of God in the soul, &c.
3. The serious attention to this proclamation demanded. Several terms are brought together. Implies attention, humble submission, obedience (1Sa. 15:22; Pro. 1:24-26).
II. A MERCIFUL DECLARATION OF DIVINE FAVOUR.
1. The nature of the engagement proposed.
2. The peculiar properties of the covenant. Divine in its origin, eternal in its duration.
3. The invaluable blessings that flow from submission. These mercies are great, numerous, valid. Have you submitted to God? (Rom. 10:1-4).George Smith, D.D.
I. THE MESSAGE IMPLIED.
When we are commanded to hear, it is supposed that there is a voice which addresses us. This is none else than the voice of Jehovah, who addresses us in this chapter with peculiar energy and feeling. In the first verse we have an epitome of the whole Gospel. This is the message implied in the text.
II. THE REGARD THIS MESSAGE DEMANDS.
Hear. This command condemns such as do not hear the gospel when they have the opportunity of doing so. It also reproves such as do so only occasionally, and permit the most trivial engagements and excuses to keep them away from the sanctuary. But more is meant by hearing than your presence in the place where the Gospel is preached. Hear,
1. With attention (H. E. I. 25732576);
2. With affection;
3. With believing application (H. E. I. 26542658);
4. With obedient compliance;
5. With humble prayer.
III. THE ADVANTAGE PROMISED.
It is a personal, spiritual, great, and sure advantage.Thornhill Kidd: Fifty-three Sermons, pp. 17.
How much of the language of Scripture is language of invitation! He who has the most and best to give is most free in disposing of it; and in this the Divine Benefactor proves that His thoughts and ways are above those of men.
I. THE BLESSING PROFERRED: the life of the soul.
1. The soul was originally made for life.
2. The souls life is endangered by sin, the wages of which are death.
3. The soul is redeemed by the death of Him who was and is the Life, even Jesus Christ.
4. The soul is capable of renewal and revival by the quickening influence of the Holy Spirit, the Lord and Giver of life.
5. It is Gods pleasure that the soul should live. The true life of the soul is an immortal life. Life and immortality are Gospel gifts.
II. THE CONDITION IMPOSED: attention to the Divine voice.
1. A voluntary act. The first indispensable step in order to life is the giving heed to Heavens quickening voice.
2. Submission and self-surrender. This is involved in Hear! for this requires that self-sufficiency be given up, and that Gods voice be heeded as of supreme authority.
3. The approach and obedience of faith. Come!
4. The condition is one compatible both with Gods grace and with mens freedom. Desert is out of the question; by hearing men cannot merit or earn life. At the same time the condition imposes a true probation to all who are addressed. The terms of life are not hard; they are suitable to man, the receiver; they are honourable to God, the Giver!Homiletical Library, vol. ii. p. 117.
I. Reasons for a diligent attention to the voice of Christ in His Word.
1. The majesty and grace of Him who addresses you (Isa. 55:4, and others).
2. The great end proposed by Christ, for which He seeks a conference with you. That your souls may livelive a life of faith, holiness, happiness, &c.
3. The rich consolations which follow a devout reception of the Word. All the blessings of grace and glory.
4. The awful denunciations following a neglected Gospel.
II. Requisites for a profitable attendance.
1. Before you comemeditation and prayer.
2. When you comewith prayer, reverence, faithChrist is present with all His capacity to bless.
3. Afterwards, aim to retain the impression. Where hearing ends practising begins.Samuel Thodey.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(3) Your soul shall live . . .Better, revive. The idea is that of waking to a new life.
I will make an everlasting covenant . . .The words find their explanation in the new covenant of Jer. 31:31, Luk. 22:20, but those which follow show that it is thought of as the expansion and completion of that which had been made with David (2Sa. 7:12-17; Psa. 89:34-35), as the representative of the true King, whom Isaiah now contemplates as identical with the servant of the Lord. For sure mercies read the unfailing loving-kindnesses, which were of David, as given to him and to his seed by Jehovah.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. This invitation is followed by a yearning call upon every one to be a partaker in the whole mass of gospel blessings embraced in the covenant made with David; a covenant made first with Abraham, and renewed with David; a covenant promise of Christ in all his humiliations, and ending with a crowned Christ, a kingly Messiah, exulting in royal victories, and a redeemed, completely redeemed, Church.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 55:3. Incline your ear, &c. Vitringa is of opinion, that these words are immediately addressed to the Jews, and he paraphrases them thus: “O ye Jews, who ought to be ashamed of refusing that grace, and the blessings accompanying it, which, offered equally to the Gentiles and to you, will be received by them with avidity; apply yourselves diligently, laying aside the prejudices that you are under, to know the doctrine of the kingdom of heaven, and to consider prudently the wonderful appearances, which will render the beginning of the kingdom of God remarkable among you.” The sure mercies of David, mean those promises and blessings of the new covenant, which were to be fulfilled by the Messiah, who sprung from David. There are some who by David here understand the Messiah: an opinion which they ground particularly upon the next verse. See Psa 89:2.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 55:3 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.
Ver. 3. Incline your ear. ] Hear with all your might. Alphonsus, King of Arragon, is renowned for his attentive hearing; so is our King Edward VI, who usually stood and took notes on all the sermon. Origen chideth his hearers for nothing so much as for their seldom coming to hear God’s Word, and for their careless and heedless hearing it when they did come; whence their slow growth in godliness.
Hear, and your souls shall live.
And I will make an everlasting covenant with you.
Even the sure mercies of David.
a Spec. Europ.
everlasting. See note on “ancient”, Isa 44:7.
the sure mercies of David: i.e. the lovingkindnesses well assured to David, the “everlasting covenant” made with David in 2Sa 7:8-16. Quoted in Act 13:34. Assured by oath to David (Psa 132:11). of = pertaining to. Genitive of Relation. App-17.
Incline: Psa 78:1, Psa 119:112, Pro 4:20
come: Mat 11:28, Joh 6:37, Joh 6:44, Joh 6:45, Joh 7:37
hear: Mat 13:16, Mat 17:5, Joh 5:24, Joh 5:25, Joh 8:47, Joh 10:27
and I will: Isa 54:8, Isa 61:8, Gen 17:7, 2Sa 23:5, Jer 32:40, Jer 50:5, Heb 13:20
the sure: 2Sa 7:8-17, Psa 89:28, Psa 89:35-37, Jer 33:20, Jer 33:21, Jer 33:26, Eze 37:24, Eze 37:25, Act 13:34
Reciprocal: Gen 9:16 – everlasting Gen 15:18 – made Gen 19:20 – and my Exo 6:4 – established Lev 26:9 – establish Deu 28:1 – If thou shalt Deu 30:10 – hearken unto 2Sa 7:15 – But my 1Ki 11:34 – for David 2Ki 20:5 – the God 1Ch 16:17 – an everlasting 1Ch 17:13 – I will be 2Ch 1:8 – Thou has showed 2Ch 6:42 – remember 2Ch 24:19 – but they would Psa 81:8 – Hear Psa 89:49 – thou Psa 95:7 – if ye Psa 111:9 – he hath Pro 1:33 – whoso Pro 2:2 – thou Pro 4:4 – keep Pro 7:2 – Keep Pro 15:31 – ear Pro 22:17 – and hear Isa 44:1 – now Isa 48:12 – Hearken Isa 49:1 – and hearken Isa 51:1 – Hearken Isa 54:10 – the covenant Isa 56:4 – take hold Isa 59:21 – this Jer 30:9 – General Jer 38:20 – and thy Eze 16:60 – I will establish Eze 34:23 – my servant Eze 34:25 – I will make Eze 37:26 – I will make Dan 9:27 – confirm Hos 3:5 – and David their king Amo 5:4 – and Zec 7:7 – Should ye not hear the words Mat 15:10 – Hear Mar 4:24 – hear Luk 6:47 – cometh Luk 9:35 – hear Joh 10:28 – they Act 3:22 – him Rom 11:27 – this Heb 3:7 – hear Heb 5:9 – unto Heb 8:8 – covenant Heb 11:6 – he that Heb 12:24 – new 1Pe 2:4 – To
55:3 Incline your ear, and come to me: hear, and your soul shall live; and I will make an everlasting covenant with you, [even] the {f} sure mercies of David.
(f) The same covenant which through my mercy I ratified and confirmed to David, that it would be eternal, 2Sa 7:13, Act 13:34 .
Again the Lord urged the hearers (everyone) to come to Him. He pressed them to listen to what He was saying, twice. God Himself is the feast. The result for them would be life, real life as opposed to the vain life described above (Isa 55:2). Real life would involve living under an everlasting covenant that God would make with His people. This is probably a reference to the New Covenant, since the implication is that God would make it in the future (cf. Isa 54:10).
While Jer 31:31 says that Yahweh would make a new covenant "with the house of Israel and with the house of Judah," that covenant is the one under which all the people of God have lived since Jesus ratified it (2Co 3:6; Heb 8:8-12). Its benefits are not all exclusively for Israel, though some of its benefits are exclusively for Israel and these benefits will only come into Israel’s possession in the Millennium. Jesus terminated the Mosaic Covenant (Mar 7:19; Rom 10:4; Rom 14:14; Heb 8:6 to Heb 9:22; et al.) and ratified the New Covenant (Luk 22:20; 1Co 11:25) with His blood when He died on the Cross.
However, this could be a reference to the Davidic Covenant, which is also eternal (cf. 2Sa 7:16). [Note: J. Martin, p. 1110; Dyer, in The Old . . ., p. 576.] This new covenant would be in full harmony with God’s promises to David, in the Davidic Covenant, regarding David’s descendant who would rule over his house forever (2Sa 7:12-16; 1Ch 17:23-26; Psa 89:35-38; cf. Isa 9:6; Luk 1:32-33; Act 13:34).
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)