The call to partake of the blessings of the Messianic salvation worthily follows the great prophecy of the suffering Servant. No doubt the immediate application of this chapter is to the exiled nation, who in it are summoned from their vain attempts to find satisfaction in the material prosperity realised in exile, and to make the only true blessedness their own by obedience to God's voice. But if ever the prophet spoke to the world he does so here. It is no unwarranted spiritualising of his invitation which hears in it the voice which invites all mankind to share the blessings of the gospel feast.
The glorious words need little exposition. What we have to do is to see that they do not fall on our ears in vain. They may be roughly divided into two sections--the invitation to the feast, with the promises to the obedient Israel (verses 1-5), and the summons to the necessary preparation for the feast, namely, repentance, with the reason for its necessity, and the encouragements to it in the might of God's faithful promises (verses 6-13).
I. Whose voice sounds so beseechingly and welcoming in this great call, which rings out to all thirsty souls? If we note the 'Me' and 'I' which follow, we shall hear God Himself thus taking the office of summoner to His own feast. By whatever media the gospel call reaches us, it is in reality God's own voice to our hearts, and that makes the responsibility of hearing more tremendous, and the folly of refusing more inexcusable.
Who are invited? There are but two conditions expressed in verse 1, and these are fulfilled in every soul. All are summoned who are thirsty and penniless. If we have in our souls desires that all the broken cisterns of earth can never slake-and we all have these-and if we have nothing by which we can procure what will still the gnawing hunger and burning thirst of our souls--and none of us has--then we are included in the call. Universal as are the craving for blessedness and the powerlessness to satisfy it, are the adaptation and destination of the gospel.
What is offered? Water, wine, milk--all the beverages of a simple civilisation, differing in their operation, but all precious to a thirsty palate. Water revives, wine gladdens and inspirits, milk nourishes. All that any man needs or desires is to be found in Christ. We shall not understand the nature of the feast unless we remember that He Himself is the 'gift of God.' What these three draughts mean is best perceived when we listen to Him saying, in a plain quotation of this call, 'If any man thirst, let him come unto Me and drink.' Nothing short of Himself can satisfy the thirst of one soul, much less of all the thirsty. Like the flow from the magic fountain of the legend, Jesus becomes to each what each most desires.
How does He become ours? The paradox of buying with what is not money is meant, by its very appearance of contradiction, to put in strongest fashion that the possession of Him depends on nothing in us but the sense of need and the willingness to accept. We buy Christ when we part with self, which is all that we have, in order to win Him. We must be full of conscious emptiness and desire, if we are to be filled with His fulness. Jesus interpreted the meaning of 'come to the waters' when He said, 'He that cometh to Me shall never hunger, and he that believeth on Me shall never thirst.' Faith is coming, faith is drinking, faith is buying.
The universal call, with is clear setting forth of blessing and conditions of possessing, is followed by a pleading remonstrance as to the folly of lavishing effort and money on what is not bread. It is strange that men will cheerfully take more pains to continue thirsty than to accept the satisfaction which God provides. They toil and continue unsatisfied. Experience does not teach them, and all the while the one real good is waiting to be theirs for nothing.