God Abundantly Pardons

Isaiah 55:6-9

God Freely Pardons His People (55:1–13)Isaiah’s figurative description of Zion in 54:11–12 provides part of the background for John’s vision of “the Holy City, the new Jerusalem, coming down out of heaven from God” (Rev 21:2). After this vision John extends an invitation (Rev 22:17): “The Spirit and the bride say, ‘Come!’ And let him who hears say, ‘Come!’ Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.” Isaiah 55 also contains an extended invitation to participate in the blessings of the renewed Zion. Both invitations are equally gracious and equally urgent.  Briley, T. R. (2000–). Isaiah (p. 233). Joplin, MO: College Press Pub.

Isaiah 55:1-2 It is difficult to imagine that someone would choose expensive, unsatisfying food over free, nutritious food. This passage is not ultimately about food, however, but what satisfies on an even deeper level. Unfortunately, recognizing what satisfies spiritually is more difficult than recognizing what satisfies physically. This lack of spiritual perception has been central to Isaiah’s analysis of Israel’s condition throughout the book. For this reason Israel is emphatically exhorted to listen in order to eat what is good. Early on God established the priority of his word over bread. In Deuteronomy 8:3 Moses explains that God had allowed the people to experience hunger and then had fed them in order to teach them “that man does not live on bread alone but on every word that comes from the mouth of the Lord.” Briley, T. R. (2000–). Isaiah (p. 234). Joplin, MO: College Press Pub.

Is 55 6-9 In addition, a refusal to respond to God tends to debilitate the person through a hardening of the heart. Briley, T. R. (2000–). Isaiah (pp. 236–237). Joplin, MO: College Press Pub.

This reality affirms the importance of repentance for drawing near to God. Yet God also exhorts his people to “be holy, because I am holy” (Lev 11:44; cf. Heb 12:14; 1 Pet 1:15–16). The very nature of God demands that those in relationship with him seek to conform to his ways. God is willing to pardon the failures of sinful human beings, but he will not and cannot disregard the apathy of those who callously disregard his holiness.  Briley, T. R. (2000–). Isaiah (pp. 237–238). Joplin, MO: College Press Pub.

Is 55:6-9 But no one should delay in doing this! The phrase “while He may be found” suggests that, if we do not take His invitation seriously, the invitation may cease while we are delaying. In the Parable of the Great Supper, God closed the door on those who spurned His invitation (Luke 14:16–24; see Prov. 1:20–33). “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2).

What is involved in “seeking the Lord”? For one thing, it means admitting that we are sinners and that we have offended the holy God. It means repenting (55:7), changing one’s mind about sin, and turning away from sin and to the Lord. We must turn to God in faith and believe His promise that in mercy He will abundantly pardon. Repentance and faith go together: “repentance toward God, and faith toward our Lord Jesus Christ” (Acts 20:21).1

It is not a mark of wisdom to try to “second guess” God, because His ways and thoughts are far beyond our comprehension (Isa. 55:8–9). We make God after our own image and conclude that He thinks and acts just as we do (Ps. 50:21), and we are wrong! Have you ever tried to explain the grace of God to an unsaved person who thinks that heaven is a “Hall of Fame” for achievers instead of the Father’s house for believers? In this world, you work for what you get; and you are suspicious of anything that is free. Wiersbe, W. W. (1996). Be Comforted (p. 147). Wheaton, IL: Victor Books.

Forsake and turn are the two sides of true repentance, turning from and turning to (1 Thess. 1:9) Motyer, J. A. (1999). Isaiah: an introduction and commentary (Vol. 20, p. 389). Downers Grove, IL: InterVarsity Press.

Ver. 6.—Seek ye the Lord. Again the strain changes. The people are once more addressed, but in a tone of reproach. Israel must “seek the Lord” without delay, or the opportunity will be past; God will have withdrawn himself from them. He “will not alway be chiding, neither keepeth he his anger for ever” (Ps. 103:9). Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 2, p. 330). London; New York: Funk & Wagnalls Company.

Is 55:7 God’s will is to “multiply pardon,” if man will only turn to him. Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 2, p. 330). London; New York: Funk & Wagnalls Company.

Isaiah 57:15

...the exalted God (cf. 6:1–4) who dwells in a high and holy place will only reside with a person who is contrite and lowly in spirit...but first people must realize their need for that life.  Briley, T. R. (2000–). Isaiah (p. 253). Joplin, MO: College Press Pub.

cf. Matthew 5:3, 5

Ultimately, the Suffering Servant would be brought low from His lofty place and crushed (Isaiah 52-53) so that we can dwell with God eternally. However, in order for us to dwell with God and He with us, we must have a contrite and lowly spirit (recognize our need and dependance/reliance on God). In this dwelling relationship God will REVIVE the heart of the contrite (Isaiah 57:15b) - Ed Rangel 2021, Hueytown, Alabama

Isaiah 57:15 The high and lofty One (comp. ch. 6:1, where the same words are translated “high and lifted up”).

In God’s loftiness are included at once his exalted majesty and his almighty power. He is “high” in himself, transcending thought, and “lofty” or “lifted up” in that he is absolute Lord of his creatures, and therefore high above them. Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 2, p. 358). London; New York: Funk & Wagnalls Company.

I dwell in the high and holy place. Solomon’s “heaven of heavens” (1 Kings 8:27), which, however, “cannot contain him;”

St. Paul’s “light which no man can approach unto” (1 Tim. 6:16);

Zechariah’s “holy habitation” (Zech 2:13).

Isaiah 57:15 With him also that is of a contrite—literally, crushed—and humble spirit. Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 2, p. 358). London; New York: Funk & Wagnalls Company.

“Though the Lord be high, yet hath he respect unto the lowly” (Ps. 138:6);

“He humbleth himself to consider the things that are in heaven and earth” (Ps. 113:6).

He is not an Epicurean Deity, too far exalted above man to have any regard for him, or concern himself with man’s welfare (see Job 22:12, 13). On the contrary, he condescends to “dwell with” man, only let man have a “humble” and “crushed,” or “bruised,” spirit.

To revive the spirit of the humble. When God condescends to visit the contrite and humble spirit, the immediate effect is to comfort, console, revive. His presence is a well of life, springing up within the soul to everlasting life (John 4:14). Spence-Jones, H. D. M. (Ed.). (1910). Isaiah (Vol. 2, p. 358). London; New York: Funk & Wagnalls Company.

Isaiah 30:15-22

30:15 Before dismantling one more false hope, God reminds his people of the alternative to their feverish but hopeless attempts at self-preservation. He contrasts their scheming and building fortifications with the rest and quietness he offers. This contrast anticipates the questions in chapter 55 about why the people spend all of their money and labor on what is not food while God offers a free feast. The “catch” in this case is the call for repentance and trust. God’s grace is only available to those who turn from their ways to his and recognize him as the only true basis of confidence. These responses are not meritorious acts of self-justification, but they represent such a radical departure from humanity’s customary sinful ways that many people will refuse God’s gracious offer. Such was true of Isaiah’s contemporaries, who would have none of it. Briley, T. R. (2000–). Isaiah (pp. 37–38). Joplin, MO: College Press Pub.

Is 30 16-17 In other words, those who put their trust in something other than God will find themselves in need of that object of trust, but they will also find it to be inadequate. On the other hand, those who trust in God will not need other objects of trust. Briley, T. R. (2000–). Isaiah (p. 38). Joplin, MO: College Press Pub.

The numbers in verse 17 reflect a reversal of the covenant promise in Leviticus 26:8, further demonstrating that God is directly at work in this process. Briley, T. R. (2000–). Isaiah (p. 38). Joplin, MO: College Press Pub.

30:18 On a much more positive note, these verses contain one of Scripture’s most beautiful expressions of the graciousness of God. God will not expose the false hopes of his people without standing by ready to offer himself again as their true refuge. Briley, T. R. (2000–). Isaiah (p. 39). Joplin, MO: College Press Pub.

The word translated longs (חכה‎, ḥkh) in verse 18 is the same word rendered wait at the end of the verse. What an amazing picture of God as the one who “waits” for his people to return to him! The only reason for the delay of God’s actions is the stubborn insistence of his people on running after other options.  Briley, T. R. (2000–). Isaiah (p. 39). Joplin, MO: College Press Pub.

The second line of verse 18, in which God rises to extend compassion to his people...This line clarifies the active nature of God’s waiting. If God were to sit on the sidelines and wait idly, Judah’s situation would go from bad to worse. As he manifests his patience, he is also at work to turn his people back to him. God is thus exalted when he exposes the futility of rival objects of trust (cf. vv. 12–17) because such a work is essential before his people will see their folly and turn to him for compassion.  Briley, T. R. (2000–). Isaiah (p. 39). Joplin, MO: College Press Pub.

God will bring about the circumstances in which his people will acknowledge their foolish ways and turn to him. Nothing could be more right or, consequently, more exalting to God. In a context dominated by woes, blessedness comes to all who wait for the one who actively and graciously waits for them. Briley, T. R. (2000–). Isaiah (p. 40). Joplin, MO: College Press Pub.

30:19–21 Though they may weep when they cry for help, God will move swiftly to remove weeping from their experience. One of the major emphases of these verses is the renewed intimacy and immediacy of access they will enjoy with God. The spare diet of adversity and affliction with which God has fed them will last only as long as it takes to open their eyes to legitimate teachers such as Isaiah.  Briley, T. R. (2000–). Isaiah (p. 40). Joplin, MO: College Press Pub.

Moses had told Israel in Deuteronomy 30:11–14 that one need not “ascend into heaven” or “cross the sea” to gain access to God’s guidance. Instead, “the word is very near you; it is in your mouth and in your heart so you may obey it.”

30:22 When Paul describes his changed perspective after his conversion, he says that the things he lost for the sake of Christ appear to him as “rubbish” (Phil 3:8). Isaiah tells his audience that when God renews their sight the idols they now so much value (overlaid with silver and with gold) and trust will be seen as defiling objects like a menstrual cloth (cf. Ezek 7:19–20) to be summarily dismissed. Briley, T. R. (2000–). Isaiah (p. 40). Joplin, MO: College Press Pub.