Yahweh says, “Maintain justice and do what is right, for my salvation is near and my righteousness will soon be revealed.
Parallel Translations
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Yahweh says, “Maintain justice and do what is right, for my salvation is near and my righteousness will soon be revealed.
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Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.
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Thus saith the LORD: Keep ye justice, and do righteousness; for My salvation is near to come, and My favour to be revealed.
Cross-references (18)
Passages linked to Isaiah 56:1 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Romans 13:11-14 Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. The night is far gone, and the day is near. Let’s therefore throw off the deeds of darkness, and let’s put on the armor of light. Let’s walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
- Psalms 85:9 Surely his salvation is near those who fear him, that glory may dwell in our land.
- Matthew 3:2 “Repent, for the Kingdom of Heaven is at hand!”
- Isaiah 1:16-19 Wash yourselves. Make yourself clean. Put away the evil of your doings from before my eyes. Cease to do evil. Learn to do well. Seek justice. Relieve the oppressed. Defend the fatherless. Plead for the widow.” “Come now, and let’s reason together,” says Yahweh: “Though your sins are as scarlet, they shall be as white as snow. Though they are red like crimson, they shall be as wool. If you are willing and obedient, you will eat the good of the land;
- Romans 1:17 For in it is revealed God’s righteousness from faith to faith. As it is written, “But the righteous shall live by faith.”
- Psalms 24:4-6 He who has clean hands and a pure heart; who has not lifted up his soul to falsehood, and has not sworn deceitfully. He shall receive a blessing from Yahweh, righteousness from the God of his salvation. This is the generation of those who seek Him, who seek your face—even Jacob.
- Romans 10:6-10 But the righteousness which is of faith says this, “Don’t say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down); or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead.)” But what does it say? “The word is near you, in your mouth, and in your heart;” that is, the word of faith which we preach: that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart, one believes resulting in righteousness; and with the mouth confession is made resulting in salvation.
- Isaiah 55:7 Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.
- Isaiah 46:13 I bring my righteousness near. It is not far off, and my salvation will not wait. I will grant salvation to Zion, my glory to Israel.
- Isaiah 51:5 My righteousness is near. My salvation has gone out, and my arms will judge the peoples. The islands will wait for me, and they will trust my arm.
- Matthew 4:17 From that time, Jesus began to preach, and to say, “Repent! For the Kingdom of Heaven is at hand.”
- Isaiah 26:7-8 The way of the just is uprightness. You who are upright make the path of the righteous level. Yes, in the way of your judgments, Yahweh, we have waited for you. Your name and your renown are the desire of our soul.
- Luke 3:3-9 He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. As it is written in the book of the words of Isaiah the prophet, “The voice of one crying in the wilderness, ‘Make ready the way of the Lord. Make his paths straight. Every valley will be filled. Every mountain and hill will be brought low. The crooked will become straight, and the rough ways smooth. All flesh will see God’s salvation.’ ” He said therefore to the multitudes who went out to be baptized by him, “You offspring of vipers, who warned you to flee from the wrath to come? Therefore produce fruits worthy of repentance, and don’t begin to say among yourselves, ‘We have Abraham for our father;’ for I tell you that God is able to raise up children to Abraham from these stones! Even now the ax also lies at the root of the trees. Every tree therefore that doesn’t produce good fruit is cut down, and thrown into the fire.”
- Mark 1:15 and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”
- John 7:17 If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself.
- Jeremiah 7:3-11 Yahweh of Armies, the God of Israel says, “Amend your ways and your doings, and I will cause you to dwell in this place. Don’t trust in lying words, saying, ‘Yahweh’s temple, Yahweh’s temple, Yahweh’s temple, are these.’ For if you thoroughly amend your ways and your doings, if you thoroughly execute justice between a man and his neighbor; if you don’t oppress the foreigner, the fatherless, and the widow, and don’t shed innocent blood in this place, and don’t walk after other gods to your own hurt; then I will cause you to dwell in this place, in the land that I gave to your fathers, from of old even forever more. Behold, you trust in lying words that can’t profit. Will you steal, murder, commit adultery, swear falsely, burn incense to Baal, and walk after other gods that you have not known, then come and stand before me in this house, which is called by my name, and say, ‘We are delivered,’ that you may do all these abominations? Has this house, which is called by my name, become a den of robbers in your eyes? Behold, I myself have seen it,” says Yahweh.
- Malachi 4:4 “Remember the law of Moses my servant, which I commanded to him in Horeb for all Israel, even statutes and ordinances.
- Psalms 50:23 Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (23 sources)
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Geneva Bible translators 1599 · Public Domain Which I will declare toward you, and pour into…
Which I will declare toward you, and pour into your hearts by my Spirit.
God showeth what he requireth of them after that he hath delivered them: to wit, the works of charity whereby true faith is declared.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 56:1 Thus saith the LORD, Keep ye judgment,…
Isa 56:1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation [is] near to come, and my righteousness to be revealed.
Ver. 1. Thus saith the Lord, Keep ye judgment, and do justice,] i.e., Repent ye, as ye were exhorted, {Isa 45:6-7} and "bring forth fruits meet for repentance," {Mat 3:8} "for the kingdom of heaven is at hand." {Mat 3:2 Tit 2:12} Christ came to "call sinners to repentance," {Mar 2:17} and to good works of all sorts, which are here called judgment and justice, as he himself is here called not only God’s salvation, but his righteousness.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This verse and the rest of this chapter, until…
This verse and the rest of this chapter, until verse 9, seems to belong to the foregoing prophecy. From the consideration of God’s promises made to them he moveth them to perform their duty to him.
Keep ye judgment, and do justice: this phrase elsewhere signifies the duties which one man oweth to another, but here it seems to signify the duties which men owe to God, as it is explained in the following verses.
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My salvation; that eminent salvation by the Messiah, so largely promised and insisted upon in the foregoing chapters; for which it behooves you to prepare yourselves, and in which, without this condition, you shall have no share nor benefit.
Is near to come: so the Scripture useth to speak of things which are at a great distance, as if they were present or at hand: see Hab 2:3; Jam 5:8,9; Re 22:20.
My righteousness: the same thing which he now called salvation, and here calleth his righteousness, because it is an evident demonstration of God’s righteousness, as in the fulfilling of his promises, so in the punishment of sin, and in the salvation of sinners upon just and honourable terms.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The scope of these verses is to show that…
The scope of these verses is to show that when God is coming towards us in a way of mercy we must go forth to meet him in a way of duty.
I. God here tells us what are his intentions of mercy to us (Isa 56:1): My salvation is near to come - the great salvation wrought out by Jesus Christ (for that was the salvation of which the prophets enquired and searched diligently, Pe1 1:10), typified by the salvation of the Jews from Sennacherib or out of Babylon. Observe, 1. The gospel salvation is the salvation of the Lord. It was contrived and brought about by him; he glories in it as his. 2. In that salvation God's righteousness is revealed, which is so much the beauty of the gospel that St. Paul makes this the ground of his glorying in it. (Rom 1:17), because therein is the righteousness of God revealed from faith to faith. The law revealed that righteousness of God by which all sinners stand condemned, but the gospel reveals that by which all believers stand acquitted. 3. The Old Testament saints saw this salvation coming, and drawing near to them, long before it came; and they had notice by the prophets of its approach. As Daniel understood by Jeremiah's books the approach of the redemption out of Babylon, at the end of seventy years, so others understood by Daniel's books the approach of our redemption by Christ at the end of seventy weeks of years.
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II. He tells us what are his expectations of duty from us, in consideration thereof. Say not, "We see the salvation near, and therefore we may live as we list, for there is no danger now of missing it or coming short of it;" that is turning the grace of God into wantonness. But, on the contrary, when the salvation is near double your guard against sin. Note, The fuller assurances God gives us of the performance of his promises the stronger obligations he lays us under to obedience. The salvation here spoken of has now come; yet, there being still a further salvation in view, the apostle presses duty upon us Christians with the same argument. Rom 3:11, Now is our salvation nearer than when we believed. That which is here required to qualify and prepare us for the approaching salvation is,
1. That we be honest and just in all our dealings: Keep you judgment and do justice. Walk by rule, and make conscience of what you say and do, that you do no wrong to any. Render to all their dues exactly, and, in exacting what is due to you, keep up a court of equity in your own bosom, to moderate the rigours of the law. Be ruled by that golden rule, "Do as you would be done by." Magistrates must administer justice wisely and faithfully. This is required to evidence the sincerity of our faith and repentance, and to open the way of mercy. Repent for the kingdom of heaven is at hand. God is true to us; let us be so to one another.
2. That we religiously observe the sabbath day, Isa 56:2. We are not just if we rob God of his time. Sabbath-sanctification is here put for all the duties of the first table, the fruits of our love to God, as justice and judgment are put for all those of the second table, the fruits of our love to our neighbour. Observe, (1.) The duty required, which is to keep the sabbath, to keep it as a talent we are to trade with, as a treasure we are entrusted with. "Keep it holy; keep it safe; keep it with care and caution; keep it from polluting it. Allow neither yourselves nor others either to violate the holy rest or omit the holy work of that day." If this be intended primarily for the Jews in Babylon, it was fit that they should be particularly put in mind of this, because when, by reason of their distance from the temple, they could not observe the other institutions of their law, yet they might distinguish themselves from the heathen by putting a difference between God's day and other days. But it being required more generally of man, and the son of man, it intimates that sabbath-sanctification should be a duty in gospel times, when the bounds of the church should be enlarged and other rites and ceremonies abolished. Observe, Those that would keep the sabbath from polluting it must put on resolution, must not only do this, but lay hold on it, for sabbath time is precious, but is very apt to slip away if we take not great care; and therefore we must lay hold on it and keep our hold, must do it and persevere in it. (2.) The encouragement we have to do this duty: Blessed is he that doeth it. The way to have the blessing of God upon our employments all the week is to make conscience, and make a business, of sabbath-sanctification; and in doing so we shall be the better qualified to do judgment and justice. The more godliness the more honesty, Ti1 2:2.
3. That we have nothing to do with sin: Blessed is the man that keeps his hand from doing evil, any wrong to his neighbour, in body, goods, or good name - or, more generally, any thing that is displeasing to God and hurtful to his own soul. Note, The best evidence of our having kept the sabbath well will be a care to keep a good conscience all the week. By this it will appear that we have been in the mount with God if our faces shine in a holy conversation before men.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Thus saith the Lord, keep ye judgment, and do…
Thus saith the Lord, keep ye judgment, and do justice,.... Observe the word of the Lord, which comes from the God of judgment, is the best informer of the judgment, and the only rule of faith and practice; and which should be kept in the heart, mind, and memory, be held fast, and abode by; and so likewise all the ordinances of the Lord, which are his statutes and judgments; these should be all of them kept as they were delivered, in faith, from love, and with a view to the glory of God and Christ; all matters of judgment and justice between man and man, whether public or private, should be observed and done; all that you would have men to do to you, do to them; all works of righteousness required by the Lord, though not to be depended upon for justification in his sight, but regarded as fruits and evidences of faith and repentance; for works of righteousness cannot be done but by regenerated persons. The reasons enforcing a regard to these things follow:
for my salvation is near to come; which are either the words of God the Father concerning Christ and his salvation, whom he appointed, called, and sent to effect it; who, when this prophecy was given out, was to come, and was to come as a Saviour, and was near at hand; and whose salvation, as to the efficacy of it, was come, all the Old Testament saints being saved by it; and, as to the impetration of it, was near at hand, he being ready to come, and in a short time, comparatively speaking, did come, and work out this salvation God had resolved upon, chosen his people to, and in which his glory was greatly concerned; and therefore calls it his own: or they are the words of Christ, who is the sole author of spiritual and eternal salvation, and in whom alone it is, and from him alone to be had; and which was near, being performed by himself, published in his Gospel, applied by his Spirit, and enjoyed by his people here and to all eternity:
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and my righteousness to be revealed; and which also are either the words of God the Father concerning his faithfulness in the performance of his promise of Christ, and good things by him; concerning his justice, which was glorified in the work of redemption by Christ; or concerning the righteousness of Christ, called his, because he sent him to bring it in, he approves of it, imputes it to his people, and justifies them by it; or they are the words of Christ concerning his own righteousness, which he has wrought out, and brought in, in the room and stead of his people, and for their sakes; and which is revealed, not by the light of nature, nor by the law of Moses, but by the Gospel of Christ, and that from faith to faith, or only to believers. Now these being used as arguments to engage to the keeping and doing judgment and justice, show that the doctrines of salvation by Christ, and justification by his righteousness, are no licentious doctrines.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The blessedness of the Godly without any respect of…
The blessedness of the Godly without any respect of persons, ver. 1-8. Blind watchmen shall be destroyed, ver. 9-12.
My salvation - That eminent salvation by the Messiah, and in which, without this you shall have no share. Is near - So the scripture often speaks of things which are at a great distance, as if they were present or at hand, Hab. ii, 3 James v, 8, 9 Rev. xxii, 20. My righteousness - The same thing which he called salvation.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Whoever would partake of the blessings of the Gospel…
CHAPTER LVI
Whoever would partake of the blessings of the Gospel is
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required to be holy in all manner of life and conversation.
And he that will be so is declared to be accepted according to
this gracious dispensation, the blessings of which are large as
the human race, without any respect to persons or to nations,
1-8.
At the ninth verse begins a different subject, or new section
of prophecy. It opens with calling on the enemies of the Jews,
(the Chaldeans, or perhaps the Romans,) as beasts of prey
against them, for the sins of their rulers, teachers, and other
profane people among them, whose guilt drew down judgments on
the nation, 9-12.
NOTES ON CHAP. LVI
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 56:1. Thus saith the Lord — This verse,…
Isa 56:1. Thus saith the Lord — This verse, and the rest of this chapter, until Isa 56:9, seems to belong to the foregoing prophecy. From the consideration of God’s promises there made to the believing Jews and Gentiles, he here urges them to perform their duty to him. Keep ye judgment and do justice — This phrase elsewhere generally signifies the duties which one man owes to another; but here it seems rather to signify the duties which men owe to God, as it is explained in the following verses. Accordingly, it might with propriety have been rendered, practise righteousness. For my salvation is near to come — That eminent salvation by the Messiah, so largely promised and insisted upon in the foregoing chapters. The Scriptures, it must be observed, often speak of things that are at a great distance as if they were present or at hand, Hab 2:3; Jas 5:8-9; Rev 22:20. And my righteousness to be revealed — What in the former clause he called salvation, he here calls righteousness, as being an evident demonstration of God’s righteousness, both in the fulfilment of his promises, and in the punishment of sin, as also in the salvation of sinners, upon just and honourable terms.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Thus saith the Lord - That is, in view…
Thus saith the Lord - That is, in view of the fact that the kingdom of God was to come at no distant period. Yahweh states what was necessary to prepare themselves for it, and what was the character which he demanded of those who were disposed to embrace its offers, and who would be admitted to its privileges.
Keep ye judgment - Margin, ‘Equity.’ Break off your sins, and be holy. A somewhat similar declaration was made by John the Baptist when he announced the coming of the Messiah: ‘Repent ye, for the kingdom of heaven is at hand’ Mat 3:2. The general idea is, that it was not only appropriate that the prospect of his coming and his near approach should lead them to a holy life, but it was necessary in order that they might escape his indignation.
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My salvation is near to come - It is to be borne in mind that this was regarded as addressed to the Jews in exile in Babylon, and there is probably a primary reference in the words to the deliverance which they were about to experience from their long and painful captivity. But at the same time the language is appropriate to the coming of the kingdom of God under the Messiah, and the whole scope of the passage requires us to understand it of that event. Language similar to this occurs frequently in the New Testament, where the sacred writers seem to have had this passage in their eye (see Mat 3:2; Luk 21:31; Rom 13:11; compare Isa 62:1-11). It is to be regarded, therefore, as having a reference to the future coming of the Messiah - perhaps as designed to describe the series of deliverances which were to close the painful bondage in Babylon, and to bring the people of God to perfect freedom, and to the full fruition of his favor. Though the actual coming of the Messiah at the time of the exile was at a period comparatively remote, yet the commencement of the great work of their deliverance was near at hand. They were soon to be rescued, and this rescue was to be but the first in the train of deliverances that would result in the entire redemption of the people of God, and was to be the public pledge that all that he had promised of the redemption of the world should be certainly effected.
To be revealed - To be made known; to be publicly manifested.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Judgment, the right resolution to do God’s will, which…
Judgment, the right resolution to do God’s will, which justice executes, chap. xxxii. (Worthington) --- My justice. Septuagint, "mercy." Christ is at hand. Prepare for your deliverance, by keeping the commandments.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain The new salvation mediated by the Servant of God…
VIII.—THE EIGHTH DISCOURSE
Isa_56:1-9
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The new salvation mediated by the Servant of God was described chap. 54 in its general, objective aspect; in chap. 55 in respect to the subjective appropriation of salvation. Chap. 56, in a few but plain strokes, shows us the same as the source of an entirely new ethical, social and physical regulation of life. For Isa_56:1-2 hold out the prospect of a holy walk, Isa_56:3-7 of a new legal regulation respecting strangers and eunuchs, finally Isa_56:8-9, that the salvation shall be extended also to the impersonal creature.
The Isa_56:10-12 belong as to substance to the following chapter.
The moral, social and physical fruits of the new way of salvation
Isa_56:1-9
1 Thus saith the Lord,
Keep ye 1judgment, and do justice:
For my salvation is near to come,
And my righteousness to be revealed.
2 Blessed is the man that doeth this,
And the son of man that layeth hold on it;
That keepeth the sabbath from polluting it,
And keepeth his hand from doing any evil.
3 Neither let 2the son of the stranger, that hath joined himself to the Lord, speak
Saying, The Lord 3hath utterly separated me from his people:
Neither let the eunuch say, Behold, I am a dry tree.
4 For thus saith the Lord unto the eunuchs
That keep my sabbaths,
And choose the things that please me,
And take hold of my covenant;
5 Even unto them will I give in mine house
And within my walls a 4place and a name
Better than of sons and of daughters:
I will give them an everlasting name,
That shall not be cut off.
6 Also 5the sons of the stranger, that join themselves to the Lord,
To serve him, and to love the name of the Lord,
To be his servants,
Every one that keepeth the sabbath from polluting it,
And taketh hold of my covenant:
7 Even them will I bring to my holy mountain,
And make them joyful in my house of prayer:
Their burnt offerings and their sacrifices shall be accepted upon mine altar:
For mine house shall be called an house of prayer for all people.
8 The Lord God [Jehovah] which gathereth the outcasts of Israel, saith,
Yet will I gather others to him,
6Beside those that are gathered unto him.
9 All ye beasts of the field, come 7to devour,
Yea, all ye beasts in the forest.
TEXTUAL AND GRAMMATICAL
Isa_56:1. צדקה and משׁפט in parallelism as in Isa_28:17; Isa_32:16 Isa_33:5; Isa_59:9; Isa_59:14.
Isa_56:2. זֹאת and בָּהּ can of course be grammatically referred to what follows. But grammar just as much admits of their being referred to what precedes. And I prefer the latter, because then there is no need of taking שֹׁמֵר for שָׁמוֹר or לִשְׁמֹר, but it can be understood simply as in apposition with אֱנוֹשׁ and בן־אדם in a specifying sense.——שׁמר שׁ׳ מחללו is not to be understood as if מן simply intimated from what the Sabbath should be kept, in which sense שׁמר and מן are frequently conjoined (e.g.,שָׁמַר רַגְלֶךָ מִלָּכֶד “he keeps thy foot from the snare” Pro_3:26, etc.). מן has here, as often, the negative meaning (comp. Isa_44:18; Isa_49:15; Isa_58:13, etc.). We must therefore translate: “who keeps the Sabbath (comp. Exo_31:14) so that he does not profane it.” For the suffix in חללו were quite superfluous if it were intended to be said only in general from what the Sabbath must be kept. In the latter case one would rather look for an infinitive passive or an abstract noun: he who keeps the Sabbath from being profaned, or from profanation. Moreover this involves the meaning that one must not only keep the Sabbath himself, but also guard it from every profanation by others. But the suffix is pertinent if the meaning is: he who keeps the Sabbath so that he does not profane it (the Sabbath, not anything in general). This explanation is commended by the fact that the same construction recurs Isa_58:13. Of course, then, the following clause שׁמר ידו וגו׳ must be similarly explained.
Isa_56:3. נִלְוָה is, from its ending, not the participle, but the perfect. If the pointing be correct, then the mode of expression belongs to the instances where the article involves a pronominal meaning; Jos_10:24; Gen_21:3; Ezr_8:25; 1Ch_29:17; 1Ch_26:28.——In מעל עמו the על has a cumulative sense, as in Isa_32:10; Gen_28:9; Gen_31:50, etc.
Isa_56:4. As regards the construction, one sees from ובחרו, that the Prophet arranges the clauses by that rule according to which, from the view-point of the first stage of the future attained, what remains is presented in the perfect as the simple unfolding of that stage. For the sake of variety, and doubtless also for the purpose of denoting the persistency of the holding fast, the Prophet expresses the third condition by the participle. For this reason we are not to construe מחזיקים as in apposition, say, with סריסים, but it stands parallel with ובחרו. The pronomen separatum הֵם is wanting, as very often happens, Isa_2:6; Isa_24:2; Isa 34:21; Isa_37:26; Isa_41:7, etc.——The words of Jehovah, announced by כה אמר ה׳, begin with אשׁר ישׁמרו as appears by the suffixes and afformatives of the first person.
Isa_56:5. יָר וָשֵׁם, belong together as a double idea, and טוב מב׳ ומב׳ refers to it. Hence יָד cannot simply mean “side, place, share” (as e.g., Num_2:17; Deu_23:13; Gen_46:24, etc.), nor שֵׁם mean simply “name.” But both together must designate a monument that preserves the memory of the name. In this sense יָד stands alone (2Sa_18:18; 1Sa_15:12), and also שֵׁם (comp. on Isa_55:13). The combination has the force of a hendiadys: mark and memory=memorial mark.
Isa_56:6-7. אַהֲבָה is the infin. with the fem. ending ה_.——On יִקָּרֵא comp. Isa_54:5; Isa_35:8; Isa_62:4; Isa_62:12.
Isa_56:8. Only here and Zec_12:1 is נאם so placed at the beginning. On the double name אדני יהוה see List.
Isa_56:9. I construe כל חיתו שׂדי (instead of which Isa_43:20 חַיַּת הַשָּׂדֶה) as the object of אֲקַבֵּץ Isa_56:8, and Isa_56:9 b as parallel clause. The form חַיְתוֹ (excepting in Zep_2:14, where חַיְתוֹ גוֹי are spoken of, and thus the word is evidently used in a figurative sense), occurs only in connection with the substantives אֶרֶץ (Gen_1:24; Psa_79:2), שָׂדַי (Psa_104:11) and יַעַר(Psa_50:10; Psa_104:20). חיתו ארץ designates the totality of all beasts. The two halves of them are the חַיְתוֹ שָׂדַי and חַיְתוֹ יַעַר or בַּיַּעַר.
EXEGETICAL AND CRITICAL
1. Thus saith the LORD——any evil.
Isa_56:1-2. It might appear from Isa_55:1-3, as if, for receiving the promised salvation, nothing more were necessary than receptivity, and as if all activity were excluded. That such is not the case is intimated already Isa_55:7, by the exhortation to penitent turning from evil and turning to the Lord. But the Prophet designedly declares in the present passage, that one should not suppose moral uncleanness is compatible with participation in the promised salvation. It is indeed God’s free grace that accords to men the satisfaction spoken of in Isa_55:2-3. But this grace is not only to make men blessed, but also to sanctify them. It is in fact impossible for one to enjoy the goodness of God, and at the same time to insult Him by transgressing His commandments. Such an exhortation is of course needless for those that have entered body and scul into the kingdom of God, i. e., for those that no longer live in the mortal body that is subject to sin. To all those that still stand in the conflict of this earthly life, the kingdom of God has only come near. To them the righteousness of God is not completely revealed (comp. Rom_8:24). When we note that the Lord, at the end of the first clause of Isa_56:1 requires of men that they “use righteousness,” then the corresponding revelation of His righteousness, that He promises at the close of the verse, consist in this, that He for His part, as the one covenanting party (Isa_55:3), will keep what He has promised. Thus, too, it is said to Christians that have in faith laid hold of God’s grace: “know ye not that the unrighteous shall not inherit the kingdom of God” (1Co_6:9 sq.)? and: “this ye know, that no whore, monger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ, and of God” (Eph_5:5); and: “follow after holiness, without which no man shall see the Lord” (Heb_12:14, comp. 1Ti_6:11; 1Th_5:23, etc.). Moreover the author of Psa_106:3, seems to have had our passage before him.
Isa_56:2. He that does what was required in Isa_56:1 (see Text. and Gram.), is to be esteemed blessed. For he has proved that he has true faith. Two commandments, or two categories of commandments, are named instead of all. First the Sabbath commandment. The Sabbath was the day consecrated to Jehovah. By its weekly recurrence, it was a standing admonition to the duty that Israel owed to Jehovah, and thus a touchstone of whether Israel would faithfully pay this duty. Hence it is called, Exo_31:13 : “a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.” Thus the Sabbath belonged to foundations of the Theocracy, its profanation was punished with death (Exo_35:2), which was to be inflicted by the whole congregation, and by means of stoning (Num_15:35). And keepeth his hand from doing any evil; one can say that in this clause the Prophet includes the sphere of the second table of the Decalogue. Luther says: Comprehendit nomine sabbati omnia ea, quae nos Deo debemus, hoc est primam tabulam. Rursus cum dicit “custodiens manus suas etc.,” omnia caritatis opera complectitur, hoc est secundam tabulam. The Prophet means about the same that is demanded of the Israelites, Isa_1:16-17 (where see my comment). One may also say that he has in mind the image of the Old Testament צַדִּיק, the antithesis to which is the עָרִיץ. It is moreover to be noted, that the Prophet, in contemplating the future Messianic salvation with reference to its moral behaviour, does so in the form of as exhortation. Although on the whole he gives a promise, still, agreeably to the nature of the subject, he appeals here with special emphasis also to the personal performance of men. His אַשְׁרֵי Isa_56:2 is conditioned on the admonition שׁמרו משׁפט ועשׂו צדקה Isa_56:1.
2. Neither let the son——for all people. Isa_56:3-7. In these verses the Prophet shows that the new way of salvation will have in its train an entirely new order of law and life. The natural basis of the old covenant was the descent from Abraham, through the lineage consecrated by means of circumcision. This explains why the reception of strangers into this holy national communion could take place only under certain onerous conditions. For it was possible (Deu_23:4 sqq., comp. Saalschuetz,Mos. Recht. chap. 100). Now evidently the Prophet would say, that the foreigners (בְּנֵי נֵכָר a broader conception than גֵּרִים; for גֵּר is only the foreigner sojourning in the land, whereas נָכְרִי or בֶּן־נֵכָר designates the foreigner generally, comp. Isa_14:1, ונְִלְוָה הַגֵּר עֲלֵיהֶם; Saalschuetz,l. c. p. 684 sq.) in the new covenant, will suppose that there will be greater stringency in the legal requirements respecting the reception of foreigners into the Israelitish communion in consequence of the enhanced glory. Thus the Prophet assumes, that Israel will be so glorious in the new covenant, that the inferiority of the heathen will, in contrast, only appear in so much the stronger light, that consequently nothing more will be said of receiving the latter into Israel, yea, that the question will even be raised of excluding those already received. A נִלְוָה אל־יהוה is one that has joined himself to the קְהַל יהוה “assembly of Jehovah,” and has been received into it (comp. Neh_10:29). The expression occurs in this sense Isa_14:1; Jer_1:5; Zech. 2:15; Est_9:27. From Isa_56:6, we will learn that an allusion to offering one’s self for the priestly ministry is not foreign to the word. It seems to me to be a needless inquiry, whether the Prophet means by נלוה proselytes of the gate or proselytes of righteousness. For he would evidently say, that all those who are unable to trace back the origin of their race to the root of Israel, will question, whether, because not predestined by birth to the glory of this people, thus because not noble enough, they must not be expelled again from the national communion of Israel, spite of their reception into it, and spite of their having thereby become כְּיִשְׂרָאֵל לְכָל־דָּבָר (comp. Leyrer in Herz. R.-Encycl XII. p. 244). The Prophet negatives this inquiry, because the new covenant will rest on a totally different basis from the old. Not fleshly descent, not works of the law will be the chief thing, but the receptivity for God’s word, and the disposition to receive His gift as a gift of grace (Isa_55:1-3). This negation is followed by another relating to the quite similar apprehension ascribed to the eunuchs. He, that on account of sexual impotency was unable to propogate his race, was, according to the Old Testament view, a man living in a certain measure under a curse. For since the Old Testament knows no continuance of life beyond the present, but only a continuance of life in the present in children, therefore the want of children appears to it ignominious punishment (comp. Isa_4:1; Gen_30:23; 1Sa_1:5 sqq.; Isa_2:1 sqq. Luk_1:25). A eunuch in the proper sense was, according to Deu_23:2, excluded forever from admission into the congregation. He could not continue to live, he was excluded from the possibility of co-operating in preserving the natural basis on which the whole Israelitish communion rested. Such a one must, of course, in the old covenant regard himself as a dry, unfruitful tree. There would be no reason for this in the new covenant, which makes the everlasting life depend on spiritual and not on fleshly conditions.
Isa_56:4. The Prophet now names three such spiritual conditions of life. In their enumeration there is a progression from the special to the general. As the first he names the observance of a definite single commandment, that regarding the Sabbath. As already remarked, it belonged to the foundations of the Theocracy. At first sight the mention of this commandment gives the impression of Old Testament narrowness. And indeed we have observed often already, how the prophets continue to be rooted in their own times, and hence paint the future with the colors of the present.8 But it is also to be considered, that the Prophet certainly knew how to distinguish between a merely outward and truly spiritual fulfilment of the Sabbath-commandment. He must, according to the whole character of his prophecy, have the latter in his mind. He thinks of the Sabbaths as the halting places of religious life, where the pilgrim provides himself with bread and water of life for the next stretch of life’s way, until at last he arrives where all life is a great, holy Sabbath, i. e., an eternal resting in God. “The rest of God on the seventh creative day, that has no evening, hovers over the whole course of the world, in order at last to receive it into itself.” Œhler. The second condition is expressed more generally, whereby it is to be noted that the expression בחרו designates as the right obedience that which is voluntary, and rests on an inward harmony with the divine will. The third and most general condition, is holding fast to the covenant of God in general, for to this belongs not only the right activity, but also the right receptivity (Isa_55:3). In this connection it seems to me inadmissible to think specially of the covenant of circumcision, when just in Isa_56:3, the irrelevancy of fleshly birth and generation has been emphasized.
Isa_56:5. I will give them in My house and in My walls a mark and memory better than sons and daughters. On יד ושׁם [“a place and a name” English Version] see Text. and Gram. [“As the meaning place (for יד) is admissible in 2Sa_18:18, as in many other cases, it appears to be entitled to the preference.” J. A. Alex.]. The Lord will set up this mark in His house and in His walls. The Temple walls are not elsewhere made prominent, whereas the city walls are. For not only does the wall, in common usage, (comp. intra, extra muros: Psa_122:7) represent the circuit of the city, but it is personified as the representative of the city community (Lam_2:8; Lam_2:18). So I believe here, the Prophet would denote the ecclesiastical and political communion, the ecclesiastical and political citizenship. The Lord will give the eunuchs a memorial-mark that will better preserve their name than sons and daughters, whose succession any way must at last become extinct, that is, an everlasting name that shall never be cut off. Note the repetition from Isa_55:13. [“A beautiful coincidence and partial fulfilment of the promise is pointed out by J. D. Michaelis, in the case of the Ethiopian eunuch, whose conversion is recorded Acts 8, and whose memory is far more honored in the church than it could have been by a long line of illustrious descendants.” J. A. Alex.]. What shall this everlasting name be? Living on in the memory of after-times? Yet just how will this be secured? Sons and daughters, in fact, only take the place in the Old Testament of personal immortality in the New Testament sense. The everlasting name is nothing else than everlasting personal continuance as it is promised in 1Co_15:29 sqq. on the ground of the resurrection of the Lord. If the bearer of the name himself lives everlastingly, then there is at length the true, new, everlasting name (Isa_65:15; Rev_2:17; Rev_3:12). Of what avail is the everlasting name to him who himself is swallowed up of death?
Isa_56:6. It is a sort of ὕστερον πρότερον when the Prophet discourses last of the בני נכר “the foreigners,” after having put that first in the theme-like Isa_56:3. His designating them as those joining themselves to Jehovah to serve Him, reminds us very much of Num_18:2, where it is said in reference to the Levites: “and they shall join themselves to thee and shall minister unto thee” (comp. ibid. Isa_56:4). If this passage hovered in the Prophet’s mind, then his choice of expression would intimate that he promised to “the foreigner” a certain participation in the priestly character of the people Israel, that he conceives of their holding a relation to the latter, something like that of the Levites to the priests. The Piel שֵׁרֵת is chiefly used of the priestly ministrations (Exo_28:43; Exo_29:30; Exo_39:1; Num_3:31; Num_4:12; Num_4:14, etc.). The Prophet would evidently intimate by the word אהבה (see Text. and Gram.) “to love,” that the foreigner’s joining himself to Jehovah to serve Him will be voluntary, proceeding from the inmost necessity of the heart. The additional statement: to be his servants, seems to me to confirm the conjecture that the Prophet conceives of the relation of the foreigners to the Israelites as like that of the Levites to the priests. For the expression לעבדים seems to me a reminder that עֲבֹדָה is the specific word used for the Levitical ministry (comp. Num_8:23 sqq.), which in Num_4:47 is distinguished into עַבֹדַת עֲבֹדָה and עֲבֹדַת מַשָׂא.
Isa_56:7. Only to the foreigner is it promised, that the Lord, when they have fulfilled the conditions proposed already to the eunuch (Isa_56:4), will bring them up on His holy mountain (Isa_2:2 sq,; Isa_25:6 sqq.), and make them joyful in His house of prayer. The Lord therefore distinguishes His house from His mountain, and calls the former His prayer-house, i. e., the house where one prays to Him and to Him alone. That there will be a place and time of the greatest joy, we know already from Isa_2:4 where the return of an aetas aurea is promised, and from Isa_25:6 sqq. where the prospect is presented to the nation of a glorious meal and great joy (Isa_56:9) on the holy mount. To the colors of the present, with which the Prophet paints the future, belongs also his conception of the worship on the holy mountain, as being quite in the old style. He sees there still the altar on which burnt-offerings and sacrifices are offered! Still, it is not to be overlooked, that he calls the Temple a “house of prayer,” before he speaks of the sacrifices, and that he afterwards emphatically repeats the designation “house of prayer” as a denominatio a potiori, so to speak. Although the old Temple was a place destined also for prayer (comp. 1Ki_8:28 sqq.), yet in the Old Testament it is never called a house of prayer. There is, therefore, in this name an intimation that the sacrifices to be offered in the temple of the future will be spiritual sacrifices (1Pe_2:5), the fruit of the lips that confess His name (Heb_13:15). The clause: for My house shall be called a house of prayer for all nations does not assign a reason for what immediately precedes, but for the fundamental thought that the Lord will bring also the foreigners to His holy mountain. The Prophet would make prominent the universality of the salvation, and one easily detects also in כל־העמים a reference to Isa_3:2 sqq. and to Isa_25:6 sqq. On the other hand Jesus Christ in Mat_21:13 (Mar_11:17; Luk_19:43) lays the emphasis on the idea “house of prayer,”
3. The Lord God——in the forest.
Isa_56:8-9. The initial words saith the Lord God, intimate something new and grand to be said. Now it is nothing new, nor is it anything exceeding grand beyond what we have had already, that Jehovah, in addition to the scattered of Israel, will gather the heathen, so that there may be one flock and one shepherd. For has not the Prophet hitherto often enough (comp. 54), and even from Isa_56:3 on of our chapter, given expression to this? Has he not said plainly enough, Isa_56:7, that the Lord will bring the foreigners to His holy mountain and make them joyful in His house? Why then this repetition? and why still more this solemn preface? The Prophet states, in Isa_56:9, whom the Lord will add to those already gathered. All meanings of this Isa_56:9 that would disjoin it from Isa_56:8, and connect it with what follows are unnatural. Some take כל־חיתו ביער as accusative, and understand by it the flocks of Israel badly kept or grown wild; others, as the modern expositors, would take חיתו ביער as a second vocative, which leaves the object the same, viz., the badly guarded Israel (Isa_56:10); others again, as Stier, etc., understand by the beasts of the field and forest especially the savage nations (in antithesis, therefore, it would seem to “the foreigners” as the civilized) that are also to be invited. But in all these explanations I find neither anything new, nor anything grand, nor any thought that is a fitting conclusion for the chain of thoughts preceding.
Did not the Prophet begin, from chap. 54 on, to describe how all will be new and wonderful in the new covenant? Israel, although judged and repudiated, shall suddenly see itself surrounded by a countless troop of children. One is no longer to be blessed by means of works of the law, but by believing acceptance (55)! But of course obedience to God’s command is not to cease (Isa_56:1-2). By these new conditions of life, however, entrance is permitted also to the heathen, and even the eunuchs may be fully qualified members of the community, which rests on a spiritual basis of life, and no longer on a merely natural basis. Therefore a higher, out and out spiritual order of nature, is held in prospect! Already in Isa_55:12-13, the Prophet afforded us a presentiment, that also the lower half of creation, the organic but not personal creation, viz., the vegetable world, will feel itself penetrated by this new spirit of life, the spirit of glorification. What wonder if he says the same here of the beasts! And is that a new thought with our Prophet? Has he not already, Isa_11:6 sqq., declared, that the kingdom of the Messiah will fill the world with new, higher life-forces? Has he not in the same place especially declared, that even the nature of the beasts will change, that from enemies of man they will become their friends and play-mates (Isa_11:8 comp. with Hos_2:18, and Isa_65:25)? I find in Isa_56:8, therefore a climax. To the chain of promise, that all foreigners, yea, even the eunuchs can have part in the new covenant, is added as the final link that also the brute world shall find admittance.
It should be noted that the Lord is described here as the great gatherer. Under the old covenant sin reigned, and consequently discontent and discord, through the whole world of nature and men. In the new covenant reign love and peace. The centrifugal tendency is replaced by a centripetal. Everything gathers to the common centre. But the Lord, who is this centre and effects this gathering, begins it with Israel. Then He gathers to Israel the heathen. Then He brings up the vegetable and brute world, that they, the groaning creation, may become regenerated and free from the bondage of destruction unto the glorious liberty of the children of God (Rom_8:21). It is certainly not an accident, and is a strong support to our explanation, that the words מְקַבֵּץ and נִדחֵי יִשְׂרָאֵל are taken from Isa_11:12, therefore out of the same chapter in which we first found the expression of the view that is the basis of our explanation here. For there it says: “And He will raise up a standard toward the nations and assemble the outcasts of Israel (נדחי ישׂראל) and gather (קִבֵּץ) the scattered of Judah from the four corners of the earth.” Only in Isa_11:12 and Isa_56:8 does the expression נדחי ישׂראל occur in Isaiah. It is found once beside in Psa_147:2, which belongs to a later period. The word קִבֵּץ is used three times in our passage; first as a predicate of Lord, as the gatherer of the outcasts of Israel. Beside that principal passage, we learn from many passages of 40–66. the significance of this ingredient of the future (Isa_40:11; Isa_43:5; Isa_49:18; Isa_54:7; Isa_60:4; Isa_62:10). The מְקַבֵּץ, then, who understands gathering and does it willingly, will gather still others to Israel, viz., to those gathered to Israel. One would suppose that what is further to be gathered must even be added to “outcasts of Israel.” But the Prophet evidently distinguishes “the outcasts,” and “those that are gathered.” By the latter he means such as could by no means be designated as outcasts of Israel, because they never belonged to (the fleshly) Israel. He means by them the heathen of whom he has spoken, Isa_56:3; Isa_56:6 sq. Of this it was indeed said Isa_56:7, that the Lord will bring them to His holy mountain. Therefore we detect two things in the words עליו לנקבץיו; first, that the נִקְבָּצִים are no נִדָּחִים; that they nevertheless belong to Israel. For they belong to the spiritual Israel. After that, what is left that could be added to Israel, when, beside “the outcasts,” the heathen, after qualifying as in Isa_56:6, have already become נקבצים, “the gathered?” Then nothing is left but the impersonal creatures. And as already Isa_55:12-13, the vegetable world was mentioned as interpenetrated by the new life-forces, nothing remains to us but the brute world, to be declared a partaker of the new life. Because the beasts of the earth are destined to partake of the new life, the bringing on of one half is described by beasts of the field, and of the other by beasts of the forest (see Text. and Gram.). Only in respect to the form of the expression does a change occur. Isa_56:9 b states in what way the gathering will take place, viz., by extending an invitation to them. It is not necessary to supply an object to לאכל. The brutes are just invited to eat, to a meal. It is, mutatis mutandis, the same meal to which, Isa_25:6, all nations are invited.
[The Author’s interpretation of Isa_56:9, connecting it with the preceding context, has in its favor the marked division of the Masoretic text, in addition to its own ingenuity. But spite of His assertion to the contrary, that is much the more natural division that connects Isa_56:9 with what follows, as is proved by its having been so generally adopted, notwithstanding the Masoretic division. The Author supports his view chiefly by appeal to “saith the Lord God,” as a preface that intimates that something new and grand, or grandly new, is to be said. But this inference may itself be questioned. Yet if it were justified, he himself undoes the force of his appeal by showing; that, after all, what is said is not grandly new, seeing it has been said in effect before. The naturalness and propriety of the connection of Isa_56:9 with what follows may be illustrated by a reference to Joh_10:10; Joh_10:12. The relation of Isa_56:1-12, as coherent parts of one distinct chapter, may be illustrated by a reference to Mat_24:42-51. The Author’s own exposition of the text of itself calls to mind this latter passage, as one that in its spirit is related to the revelation in our prophecy. But the Author actually brings the passages into relation: see below Hom. Hints, § 1. The propriety of throwing Isa_56:10-12 into one connected section with Isa_57:1-2, may therefore be questioned.—TR.]
DOCTRINAL AND ETHICAL
1. On Isa_56:1-2. “Just because Christ has appeared, we ought not to suppose that now we may live as we please, but rather we ought to be the more diligent about righteousness and godly conversation. For therefore the saving grace of God has appeared and chastens us, that we should live chastened, righteous and godly (Tit_2:11).” Cramer.
2. On Isa_56:2. Apart from the temporal coloring of this declaration, it may be remarked here, that the weekly day of rest is necessary, also, for us Christians as long as we are under the curse, Gen_3:17 sqq. It is one of the greatest and most important benefactions of God, that at the creation of time He at once gave us also the proper division of time. Less than six working days would interrupt too often the progress of human labors and encourage laziness; more than six working days in succession would use up human forces too soon. Six days’ labor, then a day of rest, is just the right and in every respect healthful medium. That we Christians observe the first instead of the seventh day, has come about of itself, without any special higher ordinance. It is the victory that the second creation, as the beginning of the holy, blessed, everlasting life, must naturally have over the first creation as the beginning of a life made subject to sin, evil and death. For Sunday is the weekly Easter feast. The day of Christ’s resurrection was also a creative day, and indeed a higher one than that of which the Sabbath reminds us. Therefore we ought to celebrate Sunday in a higher style. We, as mush as the men of the old covenant, need rest for the body and rest for the soul. The soul should on this day wash off the dust and dirt, that have gathered through the week’s work, by a cleansing, refreshing, strengthening bath in its heavenly life-element, that is offered in God’s word. But it should do this in a truly spiritual, not in an outwardly legal way. Let it beware of getting out of the Scylla of Publicanism into the Charybdis of Pharisaism. Even the Old Testament Sabbath was a day of joy. So much the less is it becoming to make of the Christian Sabbath a day of gloomy, depressing asceticism. The Christian Sunday should be illumined with the joy and glory of Easter morning. But by this joy it should also at the same time be raised high away out, not only above all earthly plagues, but also above all bad, merely earthly joy. It should stand in the brightness of the transfiguration, and thus not merely imitate the light of Easter day, but also typify the light of the everlasting Sabbath.
[If Sunday is anywhere kept holy in the manner described in the last two of the foregoing sentences, there one might abstain from controversy concerning the grounds of its being so. But it is a fact now historical, that the day is nowhere greatly kept sacred, where its importance is urged on no better grounds than those given above. It is a strange proceeding to find a reason for the institution or need of the Sabbath in Gen_3:17 sqq., when God Himself gives as the reason His own resting on the seventh day, and that not from a work on which rested the blight of a curse. We assent to the statement that “six days’ labor, then a day of rest, is just the right and healthful medium.” But it is still true, that this rule could never be urged as of binding force on any other ground than that of revelation. Experience confirms it; but it could never do so in a way to make it an article of religion, any more than it could make the habit of early rising an article of religion. The reason for the institution of the Sabbath was God’s resting. Making a day for man to rest like God rested, is itself a revelation of God’s willingness to have men share his rest. To “enter his rest” is the chief, final goal of religion, both under the old and under the new covenant. The Sabbath, therefore, as typical of that rest, and (when we observe it) of our hope of sharing that rest, is the great distinctive and significant institution of the only true religion, i.e., the only religion that offers a true hope of immortality. As long as God’s people have not yet entered into His rest, there is reason, and all the reason there ever was, for observing that day that is a type of His rest. When the rest itself is given, there will no longer remain a typical day to be kept. Just as there no longer remained any sacrifices for sin after the great Sacrifice was come, that all sacrifices for sin typified (Heb_10:26). In Heb_4:1-11 the truth just stated is clearly revealed. And in Isa_56:8-10 it is put with a pointedness that expressly affirms the Sabbath to be an existing institution for the people of God under the new covenant, though this meaning is generally overlooked. But if the order of thought in Heb_4:1-11 is closely scrutinized, it will appear that, in Isa_56:8-10, Paul reminds his readers, that Joshua did not give the promised rest, which he appeals to as the only event of the past that might seem to be a realization of God’s promise of rest. The proof that the rest was not then given is, that God afterwards spake of another day for giving it. As the consequence of the rest being yet future, Paul says, Isa_56:9 : “Therefore there remaineth σαββατισμός (i.e., the observance of the Sabbath), to the people of God.” And so it must “remain” as long as the watchword of Christians is: “Let us labor to enter into that rest” (Heb_4:10).—It is remarkable that the author, in his comment on Isa_56:7, seems to find less “temporal coloring” in the expressions “burnt-offerings and sacrifices,” and “mine altar,” than in the mention of “keeping the Sabbath.” To him the former give no impression of Jewish narrowness in Isaiah, while the latter seems so fitted to give this impression that the best he can offer is an indifferent apology. As he is but a representative of multitudes of Christians, including multitudes of eminent ones, it is a mournful evidence of how far the Christian church is from properly valuing the divine and priceless institution of the Holy Sabbath, and therefore how far we Gentiles and “foreigners “are from meeting the conditions of the blessings of the new covenant set forth in the prophecy before us.—Tr.]
3. On Isa_56:3-7. In the old covenant, only he was fully qualified as to principle [to be one of the covenant people] who was descended from Abraham through Isaac and Jacob. The natural basis of descent was at the same time the legal basis. Those who only from without grew into this natural and legal basis, must ever, in a certain degree, have regarded themselves as only guests received out of grace, that must properly yield and give place to the fully qualified, were the principles of the Theocracy carried out consistently. And might it not be expected that the triumph of the Theocracy would be attended with the most severely consistent carrying out of its principle? The right that descent from Abraham through Isaac and Jacob gave, involved, as does every right, a duty, viz., that of co-operating in preserving the natural basis. The extinction of the Twelve Tribes would have been the end of the Old Testament Theocracy. Hence the high significance of marriage, of generation, of posterity. To be childless or, still worse, to be incapable of begetting children, was a ban and curse that rested on a man, like a divine judgment that excluded him from living on and working on, and gave him absolutely to death. What a consoling look, then, the Prophet takes here into the nature of the new covenant ! There is no longer Greek nor Jew; their continued life and activity no longer depends on fleshly posterity. But in the new covenant Christ is all. Whoever is rooted and lives in him is a child of God, and hence, too, an heir of God and joint heir with Christ (Rom_8:17). He has his citizenship and everlasting life in Christ. His name lives on everlastingly, because he himself is everlasting.
4. On Isa_56:5. These words were used by the Papists to commend celibacy. Luther remarks on this: “Propheta hic non versatur in laude virginitatis, sed consolatur steriles eunuchos, ne desperent de sua vocatione, et diserte dicit de eunuchis servantibus Sabbatum et tenentibus foedus divinum. Non ligitur agit de laude eunuchatus aut virginitatis, sed laude servantium mandata.”
5. On Isa_56:8-9. There will one time be a new heaven and a new earth (Isa_65:17; Isa_66:22; 2Pe_3:13; Rev_21:1). Paul speaks of “the anxious expectation of the creature,” and that it “will be delivered from the service of the perishable nature to the glorious liberty of the children of God” (Rom_8:19; Rom_8:21). “Behold, I make all things new,” says He that sitteth on the throne (Rev_21:5). We must not, therefore, think it wonderful if the Prophet here speaks of the brute world and their relation to man becoming new. Are not, after all, the Cherubim types of what will become of the brute world (Eze_1:10)?
HOMILETICAL HINTS
1. On Isa_56:1-2. This text may most appropriately be used for an Advent Sunday (comp. the Epistle of the I. Adv., Rom_13:11-14, the Gospel of the second Luk_21:25-34, the Epistle of the third 1Co_4:1-5 and of the fourth Php_4:4-7), or for one of the last Sundays after Trinity, when the look of the congregation is turned to the coming of the Lord to judgment. On such a day, in the sense of the parables of “the faithful and wise servant” (Mat_24:45 sqq.) or of the ten virgins (Mat_25:1 sqq.), one might preach on The revelation of the Lord that we are to look for at the last day. I. When and how will this revelation take place? (Isa_56:1 b) 1.) As regards the time, we are to think of it as near; 2) As regards how, it will bring to light, a. the Salvation intended for us, b. the Righteousness of God. II. Under what conditions may we cheerfully anticipate this revelation? When we are found as servants that do the Lord’s will. 1) What is the doing of such a servant (Isa_56:1 a, Isa_56:2, comp. Mat_24:46)? 2) How does one become such a servant? (by sincere repentance and living faith).
2. On Isa_56:3-7. Missionary Sermon. The Church of the Lord a house of prayer for all nations. I. A house of prayer, therefore 2) not a place for offering outward divine service, but 1) a place for worshipping in spirit and in truth (Joh_4:24). II. For all nations. For 1) neither fleshly descent nor fleshly defect excludes; 2) only that is demanded which all men may perform: that one hold fast the covenant of the Lord, and choose what pleases Him (Isa_56:4).
3. On Isa_56:3-7. We have here an example of what Peter says, Act_10:34-35, that with God there is no respect of persons, but in every nation he that feareth Him, and worketh righteousness, is accepted with Him. God proved that, even in the Old Covenant, since He commanded to receive also foreigners into His nation, if they sought Him. But especially in the New Testament has He called and gathered all heathen to His believing people Israel, and to the fellowship of Christ and of His salvation. Let a man be ever so bad, ever so poor and despised of men, still, if he become a believing Christian, he is of as much importance to God as the most superior person. And what this one has in God, Christ and His kingdom, with that same every believing Christian may comfort himself. Hence John writes of believers, they have their fellowship with them. the holy Apostles; and their fellowship is with the Father, and with Jesus Christ his Son (1Jn_1:3).”
4. [On Isa_56:6. “The conditions on which admission is had to the privileges of the people of God. (1) They were to “join themselves to the Lord;” embrace the true faith and become a worshipper of the true God. (2) This should be with a purpose to serve Him. (3) They were to “love the name of the Lord,” that is, to love Jehovah Himself. (4) They were to keep His Sabbaths. (5) They were to take hold of His covenant.”—Barnes].
5. On Isa_56:8-9. Sin rends mankind, yea all nature asunder, puts them at enmity and scatters them. For by sin we all become egoists, and so lose both the tendency to the common centre, God, and also to those who revolve with us around the centre. God’s love gathers, again what has been scattered. Let us consider God’s activity in gathering. 1) He gathers the outcast of Israel. 2) He gathers to these the heathen. 3) He brings also, in addition to these, the impersonal creatures, the plants (Isa_55:12-13) and the brutes (Isa_11:6-8; Isa 55:25; Rom_8:19-23).
Footnotes:
[1]Or, equity.
[2]the foreigners.
[3]will utterly separate.
[4]mark.
[5]the foreigners.
[6]Heb. To his gathered.
[7]to eat.
[8][The remarks of the Author on this mention of the Sabbath, and all “the impression of Old Testament narrowness” of which he would divest it, belong to a condition of “rootedness” in a state of religious life that has lost much of the blessing of the Sabbath. Those who believe in the perpetual obligation of the Fourth Commandment, and have lived in church communions that have observed the command, and have religious traditions through generations of Sabbath-keeping people, will see no “Old Testament narrowness” in the language of the Prophet. On the contrary, we must see in this language the express revelation, that the new covenant is not to involve an abrogation of the Sabbath of the Fourth Commandment; that Sabbath is, in fact, to be more honored than ever, and the keeping of it is to be the first privilege of those that hold fast to that covenant. Though part of the foundations of the Theocracy, it did not pass away with the latter. Some of those foundations last still, e, g., the Abrahamic covenant—, Tr.].
DOCTRINAL AND ETHICAL
1. On Isa_56:11. (Every one looks to his own way). “Potest intelligi de externis criminibus, sed magis placet, ut accipiatur de speciosis viis, in quibus ambulant hypocritae. Sic Franciscanus Francisci regulam sequitur, decalogum et evangelii doctrinam negligit tanquam rem vulgarem, quae ad vulgus pertirneant.”—Luther.
2. On Isa_56:12. In the Alexandrian and Vatican texts of the LXX., the words from מקצהו Isa_56:11 to the end of Isa_56:12 are wanting, which even Jerome remarks on. He adds: “denique hos versiculos nullus ecclesiasticorum interpretum disseruit, sed quasi patentem in medio foveam transiliunt atque transmittunt.”—That the Fathers, unacquainted as they were with Hebrew, pass the words by, is simply explained by the LXX. omitting them. Jerome, because he knew Hebrew, as he himself says, “added them ex hebraico.” But why the Greek translator left them out is doubtful: Theodotion (see Hexapla Orig. ed. Montfaucon II., p. 179) has them.—“Ab hoc vitio (ebrietatis) abstinere debent pii ecclesiae ministri memores interdicti apostolici 1Ti_3:2-3, considerantes secum, nullam horulam ipsis esse adeo liberam ac vacuam, qua non ad officia functionis suis possint avocari.”—Foerster.—“Let one point the rough figure for himself for the more delicate spiritual form also, quite as Mat_24:49; Eph_5:18, and the like are meant. For there is a drunkenness and voluptuousness in all kinds of wine and intoxication, which only the eye of the Spirit beholds in many an honorable Bishop, General-superintendent or Superior-court-preacher. Stier. “Vita concionatoris optimus syllogismus.” Chrysostom.
3. On Isa_57:1. “Against the heedlessness of the world, that regards the life and death of men alike. For because Pharaoh and Moses, Saul and Jonathan, Judas and Peter, must temporally die, the one as the other, they suppose it is as much to one as to the other. But on the contrary, one should lay it to heart when useful and pious men fall, because, first, one must miss them afterwards, especially their prayers by which they stand in the breach and run to the walls (Eze_22:30); second, because the destruction of such people is wont to be an evil omen of a great impending misfortune and change, [“It is a sign that God intends war when He calls home His ambassadors.”—M. Henry]. Examples: When Noah turns his back on the world and shuts himself in the ark, the deluge comes (Gen_7:17). When Lot goes out of Sodom and Gomorrah, fire from heaven falls on them (Gen_19:24). When Joseph dies in Egypt, the bondage of the children of Israel begins, together with the murder of their infant boys (Exo_1:8). When Hezekiah died, then followed the tyranny of Manasseh (2 Kings 20, 21) When Christ and His disciples were made way with, then began the destruction of Jerusalem.”—Cramer.—“Sicut ad Josiam dicit: tolleris, ne videant occuli tui hoc malum, etc. (2Ki_22:18-20). Sic excidio Hierosolymitano erepti sunt apostoli et reliqui Sancti. Idem nobis accidet. Vivunt adhuc passim quidam pii homines, propter iliis Deus differt poenam. Sublatis autem iis sequetur Germaniae ruina.”—Luther.—“Blessed are the dead, which die in the Lord, for they rest from their labor (Rev_14:13). And hellish enemies, as little as human, can do them any harm.”—“It is a misfortune for the whole country when distinguished and deserving people are taken out of the midst by temporal death. For them, indeed, it is well; but God have mercy on those that are left. For as in a great storm, when the heavens are overcast with clouds, the shepherd leads in the sheep, the husbandman hastily gathers his sheaves, the parents call in the children from the streets, so our dear God calls His dearest children together, that the calamity may not touch them.”—Cramer.—“The men of grace or mercy are receivers and distributers, thus also the mediators of the grace of God for their people; the men of grace, that atoningly represent the land by intercessions and conduct, postpone its judgment (Gen_18:24; Eze_22:30).” Stier.—“The mere presence of an honest man is still a, restraint on the unbridledness of blasphemers.” G. Mueller in Stier.
4. On Isa_57:2. “Against the idle fancy of the fire of purgatory. For here it is said of those who have walked uprightly, not that they get into trouble, unrest, pain and torment, by which they must be purged; but that, with respect to their souls, they come to peace. But as to their bodies, they rest in their sleeping chamber. They are not on this account driven about; they seek also no mass or soul baths, as the Papists pretend.”—Cramer.
“Nam stultum est mortem matrem timuisse quietis,
Quam fugiunt morbi, moestaque pauperies.”
(Attributed to Cornelius Gallus, the friend of Virgil).
5. On Isa_52:4. It should be a wreath of honor to all faithful teachers and preachers, that they are regarded as monsters and are lampooned by the wise of this world. For if the great Prophet Isaiah in this passage, item, Jeremiah (Jer_20:8), Elijah (2Ki_2:24), Ezekiel (Eze_33:31), Job (Job_17:6), yea, even Christ Himself had to suffer this, what wonder is it if the scoffing birds sharpen their beaks on us and chatter like the storks?” Cramer.
6. [On Isa_52:8. “When a people forget God, the memorials of their apostacy will be found in every part of their habitations. The shrines of idol gods may not be there; the beautiful images of the Greek and Roman mythology, or the clumsy devices of less refined heathens may not be there; but the furniture, the style of living will reveal from ‘behind every door and the posts” of the house that God is forgotten, and that they are influenced by other principles than a regard for His name. The sofa, the carpet, the chandelier, the centre-table, the instruments of music, the splendid mirror, may be of such workmanship as to show, as clearly as the image of a heathen god, that Jehovah is not honored in the dwelling, and that His law does not control the domestic arrangements.” Barnes].
7. [On Isa_57:10. “Thou art wearied——no hope. This is a striking illustration of the conduct of men in seeking happiness away from God. They wander from object to object; they become weary in the pursuit, yet they do not abandon it; they still cling to hope though often repulsed—and though the world gives them no permanent comfort—though wealth, ambition, gayety, and vice all fail in imparting the happiness which they sought, yet they do not give it up in despair. They still feel that it is to be found in some other way, than by the disagreeable necessity of returning to God, and they wander from object to object, and from land to land, and become exhausted in the pursuit, and still are not ready to say there is no hope, we give it up in despair, and we will now seek happiness in God.” Barnes.
“Note.—Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step toward a well-grounded hope of happiness in God, and a well-fixed resolution to keep to His service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, ‘There is no hope to be happy short of the Creator.’—Note.—Prosperity in sin (Thou hast found the life of thy hand) is a great bar to conversion from sin.” M. Henry].
8. On Isa_57:11. “God keeps silence only for a while, but yet not for ever and continually, with respect to men’s sins; but the longer He has kept silence, the harder He punishes afterwards.”—Starke.
9. On Isa_57:12. “Tuam justitiam. Est emphasis in pronomine tuam. Quasi dicat: mea justitia firma et perpetua est, tua non item.… In calamitate nihil desperatius est justitiariis, cum secundis rebus nihil quoque iis sit confidentius.—Luther.”
10. On Isa_57:15 sq. “God has three sorts of dwellings: first in the highest, second in the sanctuary, third in humble hearts. The first dwelling is the universalis praesentia, the universal presence, by which He fills all (Jer_23:24); but there He is too high and incomprehensible for us. The other is gratiosa, the gracious presence, by which He lets Himself be found in the word and sacraments, and also comes finally to us and makes His dwelling in our hearts (Joh_14:23).” Cramer, comp. Renner, p. 199.—“Humilis anima est Dei sessio et delectabile cubile.” “Excelsus es Domine, sed humiles corde sunt domus tua” (Psa_113:6; Psa_138:6). Augustin.—“Fluenta gratiae deorsum non sursum fluunt.” Bernhard.—“Here is a principal passage beaming with evidence, that “holy” means not merely the tremenda majestas, but essentially comprehends the self-communicating condescension of love.” Stier.—Comp. His Reden Jesu V., p. 499, and the essays of Schoeberlein and Achelis in Stud. and Krit. 1847, I., IV.
11. On Isa_57:18. Here again we have one of those words in which Isaiah shows Himself to be the Evangelist of the Old Testament. For in the old covenant God does not yet heal men, else the new were superfluous. The law only effects knowledge of sin, but it does not give the power to overcome sin. One fancies here again that he hears the Apostle that wrote Romans 8.
12. On Isa_57:19-21. “The gospel in a sermon of peace to the heathen that were far off, and to the Jews that were near. For by it we both have access in one Spirit to the Father (Eph_2:18). But the wicked quakes all his life and what he hears terrifies him (Job_15:20; Isa_48:22). And especially in conflicts, and notably in the last hour, and when they see God’s judgment near, one sees this in them, that they not only therefore often spit out blasphemies, but that for great anguish they have laid hands on themselves. Examples: Saul, Ahithophel, Judas, Franciscus Spiera. For because such peace is not to be brought about with works, they must ever stick in anger, resentment, discontent and disfavor with and before God. And it is only pure folly to wish to give the terrified hearts rest by their own expiation, merit and self-elected holiness. Much less will there be rest if one teaches such people to doubt the forgiveness of sins.” Cramer.
HOMILETICAL HINTS
1. On Isa_56:10 to Isa_57:2. These words may be used as the text of a sermon for a fast-day, or also for a synodical sermon. One might then regard the Prophet’s words as a mirror, or as a measure whereby to measure the condition of the church (of the country, of the times). From this would then come 1) earnest warning to those that belong to the wicked here described, or who do not oppose their doings; 2) comfort for those that have “walked straight before them,” for, though hated and persecuted by men, they shall still come to peace.
2. On Isa_57:1-2. These words (also “a Jewish formula solennis for the pious dead,” Stier) have very often been used as texts for funeral discourses for celebrated men.
3. On Isa_57:2. Those that have walked in their uprightness, i. e., who during their lives have served the Lord in a living faith, need not fear death. It is to them a bringer of joy. For it brings 1) eternal peace to their soul, 2) rest to their body in the chamber of the grave, till the day of the blessed resurrection.
4. On Isa_57:3-10. A description of the coarse idolatry, to which in our day correspond only too many appearances of the modern and subtile heathenism. Only too many have sucked in with their mother’s milk superstition and unbelief, which as a rule go together. As Ishmael, who was begotten after the flesh, mocked and persecuted Isaac that was born according to the promise (Gal_4:28 sqq.), so also now. The false seed, i. e., those that are not born of the Spirit of the church, although by their fleshly birth they belong to it, mock and persecute the genuine children of the church. With insatiable greed people run daily, but especially on the Lord’s day, under all green trees, i. e., to the places of worldly pleasure-seeking, where the idols of the belly and of mammon are served! And how many children are from their earliest youth led away to the service of these idols! Are not thereby their immortal souls spiritually slain? And is not that, in the end, a worse sacrifice of children than that ancient sort? All that puts men in mind of the service of God, men get out of their sight (pious customs, Sunday, feast days, church acts, as baptism, marriage, burial), in order to be able to surrender themselves undisturbed and wholly to the modern idols. Men no longer seek their strength in the covenant with the Lord, but among men in associations of every kind. And, because that does not instantly reveal its ruinous effects, but often seems to have a good effect, men never weary of this conduct, but confirm themselves in it more and more.
5. On Isa_57:12. Many men will not by any means believe that their good works are wholly insufficient to obtain the righteousness that is of avail with God. Now God will, indeed, not suffer to go unrewarded the cup of water that we give to the thirsty in the proper spirit (Mat_10:42; Mar_9:41). But could we point to ever so many such cups, still they do not suffice to pay our ten thousand talents (Mat_18:24 sqq.). One must therefore remind his charge of the great reckoning that the Lord will one day have with us. In this 1) will be had a complete and perfectly correct investigation into our indebtedness and assets. 2) Then it will appear that our assets will be too defective to be of any use whatever against our indebtedness.
6. On Isa_57:13-14. It depends very much on the sort of spirit with which one turns to God for help. If one does it in order to make a trial also with the dear God, then one will certainly be denied. But if one does it because one knows no other helper, and wishes to know no other, then one may confidently count on being heard. How differently the answers sound that God gives to the cries for help that reach Him. 1) To the one it is said: let thy gatherings help thee. 2) But to the others is called out: a. make a road, clear the way, take up the stumbling-block out of the way of my people; b. inherit the land, possess my holy mountain.
7. On Isa_57:15-16. “I know that these sayings speak especially of penitent sinners and aroused consciences; but I do not see why they may not with good right be applied also to other alarmed and anxious people. One has here to look also at the examples of the dear children of God who are presented to us in the Holy Scriptures full of fear and alarm. Think of Job (Job_9:34; Job_13:21), David (Psa_25:17; Psa_55:5 sqq.), Daniel (Dan_8:17 sq.), Paul (1Co_2:3; 2Co_7:5), yea, of Jesus Christ Himself (Mat_26:37; Mar_14:33; Luk_22:44). From this thou seest clearly, thou lover of God, but timid and frightened soul, that thou art not the first among the children of God, that suffer His terrors and must go about with an anxious heart. It is also therewith sufficiently shown that such an event is not a reminder of anger, but rather of the grace of the kind and gracious God.”—Scriver.
8. On Isa_57:15-16. “A holy shudder goes through my soul when, in receiving Thy body and blood, I think of who they are to whom Thou so communicatest Thyself! That is Thy way, Thou wonderful Lord, that Thou utterly humblest and castest down to the ground before Thou raisest up. Thou sayest: ‘I who dwell in the high and holy place am with those that are of a contrite and humble spirit.’ Has the greatness of my sin already melted my heart, it melts still more at the greatness of Thy grace.”—Tholuck.
9 On Isa_57:15-16. Sermon for Whitsun week: “Wherein do we behold the greatest glory of the God of grace? 1) Therein, that He does not despise a poor sinner’s heart for a dwelling. 2) Therein, that He manifests Himself in it not as a judge, but as a comforter.” Taube, in Gottes Bruenl. hat Wassers die Fuelle. Hamburg, 1872.
10. On Isa_57:17-18. One is reminded here of 1Ki_19:11 sq. God is not in the tempest, nor in the earthquake, but He is in the still, gentle breeze. The gospel goes more to the hearts of men, and lays deeper hold on them than the law. The conversion of men. 1) It is prepared by being angry and smiting (Isa_57:17). 2. It is accomplished by God’s inwardly healing the heart.
11. On Isa_57:19. Missionary Sermon. The work of missions: 1) By whom is it accomplished? 2) On whom is it accomplished? 3) What end does it serve?
12. On Isa_57:20. “The whole Scripture testifies that what it says of the grace of God, of the forgiveness of sins and of the assurance of bliss belongs to the penitent. For those that are ever stirred up and driven on by their malignant desires (like the sea by the winds), and commit one sin after another (like the sea casts out all sorts of dirt), are wicked men, and have no peace to expect.”—Scriver.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 1. Keep… judgment — Apply due criticism on yourselves…
1. Keep… judgment — Apply due criticism on yourselves till conscience shall be the only ruling authority. Advice and comfort are here administered.
Do justice — Let the same authority rule in all relations toward others. In other words, insist on thoroughly ethical lives. This is the first requisite to a preparation for the blessed Messianic kingdom now at hand. There were many in John Baptist’s time, silent and unseen, exemplifying this character; but the influential classes were sadly lacking.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 1, 2. The exhortation to righteousness is based on…
1, 2. The exhortation to righteousness is based on the nearness of Jehovah’s salvation (cf. Isa_46:13, Isa_55:6). justice should be righteousness (as in R.V.), the same word as in the last line of the verse, but in a different sense. In the first case righteousness means conformity to the law of God (cf. Isa_58:2), in the second it is, as often, equivalent to salvation. The thought that salvation is near is as characteristic of the later chapters of this book as of chs. 40–55. (see Isa_57:14, Isa_58:8 ff., Isa_59:15 ff., Isa_60:1 ff., Isa_62:6 &c.), but it is equally prominent in the post-Exilic prophecies of Haggai, Zechariah, and Malachi. The establishment of the Jews in their own land had not realised the glorious predictions connected with it in 40–55; yet the conviction remained immoveable that the final act of redemption was at hand, and was retarded only by the sin of the people.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) Thus saith the Lord.—Isa_56:1-8 form a distinct section,…
LVI.
(1) Thus saith the Lord.—Isa_56:1-8 form a distinct section, and obviously had an historical starting. point. It has been said (Cheyne, following many other critics) that “the writer of this section presupposes the circumstances of a period long subsequent to the reign of Hessekiah.” It will be seen in the following notes that I cannot altogether accept that statement, and find circumstances in the closing years of Isaiah’s life which may well have given occasion to his teaching here. It obviously does not stand in any close connection with the preceding chapter.
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Keep ye judgment—i.e., the righteousness of the law. The general exhortation is specialised in the next verse.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 1-8. AN EXHORTATION TO OBSERVE THE LAW, ESPECIALLY…
Vers. 1-8. AN EXHORTATION TO OBSERVE THE LAW, ESPECIALLY THE LAW OF THE SABBATH, COMBINED WITH PROMISES. There was much of the Law which it was impossible to observe during the Captivity. Sacrifice had ceased, the temple was destroyed, almost all the ceremonial law must have been suspended; even the command to do no work on the sabbath day cannot have been kept by a nation of slaves, whose masters would certainly not have permitted them to be idle one day in seven. Still, the spirit of the ordinance might be kept by devoting the day, so far as was possible, to religious observance, as to prayer and to meditation upon holy things. This is now enjoined on the captive Jews, with the promise of a blessing a blessing in which even the most despised part of the nation, the proselytes and the eunuchs, might participate.
Keep ye judgment, and do justice; rather, keep ye Law, and observe righteousness. The exhortation is general, and has no special bearing on trials or law-courts. It is a call on the Jews, in their captivity, to keep, so far as was possible, the whole Law given on Sinai. My salvation is near to come. The nearer the time of deliverance approaches, the more faithful and exact ought Israel to be in life and conduct. God"s "salvation" and his "righteousness" go hand-in-hand. It is as his righteous people, "a holy seed", (Isa_6:10) that he is about to vindicate and rescue them. If they are no holier than others, why should he do more for them than for those others?
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HOMILIES BY E. JOHNSON Vers. 1-8. The true observance of the sabbath.
Foreign converts are commended for their observance of the sabbath, and promised an appropriate reward. The day was more strictly observed during the Babylonian and Persian periods. (Jer_17:19-27 Eze_20:11-21 Eze_22:8, 26 Neh_13:15-22; cf. 2Ki_11:11-16 with RAPC 1Ma 2:32-38) Its estimation rose with the estimation of prayer (Cheyne).
I THE DUTY OF OBEDIENCE. The Law is "the objective rule of life, the Law of Jehovah." Or, with others, "equity, justice." And the "practice of righteousness" is ever a necessity with him. The more so as every serious crisis draws on. My salvation is near the kingdom of heaven is at hand. A crisis means a time of sifting and separation. "God"s salvation is not indiscriminate. And the grounds on which he distinguishes his people from his enemies are not external, but internal. It is the Israel within Israel, the spiritual circumcision, the holy seed, that he acknowledges, vindicates, rescues, glorifies" (Cheyne).
II SABBATH-KEEPING AS AN EXPRESSION OF OBEDIENCE. How significant the sabbath in the institutions of Judaism! True, the seventh day belonged also to Babylonian religion, but we know its beauty and its blessing through the Jews. It was a sign of the great standing covenant between God and the nation. (Exo_31:13-17) By this the Jews were marked as a nation. Narrow notions, Puritan superstitions, have gathered about the sabbath; still, the idea of it is very beautiful. Ewald brings it under the idea of sacrifice of time. It is the representative of the duties of the first table. (Eze_20:11-21) But mere sabbath-keeping avails not without the honest heart and the upright life the man must "keep his hand from evil.
III THE BLESSINGS OF OBEDIENCE UNIVERSAL. The prophet would remove a misunderstanding. The beatitude is universally applicable to those who keep God"s commandments. The foreigner might be anxious about his position in the spiritual commonwealth. For there were exclusive injunctions directed against him. (Deu_23:4-7) During the Captivity probably an exclusive spirit was growing; it may be observed in the restored exiles (Neh 13) They are here assured that they shall be admitted to the spiritual commonwealth on an equal footing with the Jews. National barriers are broken down before the new expansive spirit of love. There was also a law against eunuchs. (Deu_23:2) But this disability is also to be removed. This class of men may stand for the outcast and degraded in general. They are to be admitted to communion, and are to receive some "trophy and monument" (1Sa_15:12 2Sa_18:18) in the temple itself provided they have been faithful to the commands and covenant of Jehovah. Probably a spiritual and everlasting memorial is meant. (cf. Rev_3:12 Mat_26:13) Then the foreign proselytes who should
(1) join them to the Lord,
(2) with intent to serve him,
(3) and who should love the Name of the Lord,
(4) who should be his servants,
(5) who should keep his sabbaths,
(6) and take hold of his covenant, were to be admitted to all the privileges of the chosen people.
The same terms of salvation were to be applicable to all. In 1Ki_8:41-43 Solomon prays that God should do "according to all that the stranger calleth to thee for." In Psa_135:19, 20 the proselytes are called to bless Jehovah, after the house of Israel, of Aaron, of Levi.
IV THE BLESSINGS OF THE HOUSE OF PRAYER. All shall be brought to God"s holy mountain shall be admitted to the one sacred fellowship. They shall be made joyful by the revelation of the Shechinah the presence of the Eternal in his power and mercy. Their offerings (those of the proselytes) shall be accepted on his altar. There should be no invidious distinctions. The house should be a "house of prayer to all peoples". (cf. Mat_21:13) Moreover, other nations, not now of Israel, would be united to the one spiritual stock. The exiles in distant lands would be gathered; also other Gentiles of whom the proselytes are the firstfruits sheep not of this flock" (Joh_10:16) and they will become fellow-citizens with the saints and of the household of God. (Eph_2:19) The race a level with respect to moral character, all having sinned and come short of the glory of God is on a level with respect to redemption; the same Saviour died for all, the same Spirit is ready to sanctify all. The wide world may be saved, and there is not one of the human race so degraded in human estimation by rank, or colour, or ignorance, who may not be admitted to the same heaven with Abraham and the prophets, and whose prayers and praises may not be as acceptable to God as those of the most magnificent monarch who ever wore a crown. J.
HOMILIES BY W. CLARKSON Ver. 1. The attitude of holy expectation.
God evidently requires of us that, when we are anticipating any special manifestation on his part, there should be special purity on our part. We look at
I OUR CONDITION. This is one of complete dependence on God. We need the action of the Divine power to give efficacy to all our labour; nothing that we do, of any kind whatever, is effectual without the energizing touch of his hand. We need also the manifestation of this Divine power for deliverance from danger and trouble. Salvation from any evil, temporal or spiritual, can come only from God. "All our springs are in him.
II OUR EXPECTATION. We hope for great things of God. He has taught us to hope from the beginning. (Psa_22:9) It is with a true instinct that the farmer looks up to God for his annual harvest; that the soldier trusts for victory in the favour and the aid of the God of battles; that the sailor cries to Heaven for help when his ship is tossing on the waves in the overwhelming storm; that the faithful witness of Jesus Christ appeals to his Divine Lord when the persecutor is on his track or has him in his cruel grasp. We hope in God, for we know
(1) the benignity of his Spirit, his desire to bless his children, and his compassion for them in their distresses;
(2) the faithfulness of his word, and that he has said, "Call upon me in the day of trouble: I will deliver thee". (Psa_50:15)
III THE RIGHT ATTITUDE OF EXPECTATION. It is that of special purity or righteousness; separating ourselves from all that is offensive in the sight of God. To expect any unusual manifestation of Divine power or grace when we are holding any iniquity to our heart, is only to delude ourselves, and to be the heirs of disillusion and disappointment.
1. When God manifested himself at Sinai he required that the people should be sanctified in readiness for his coming. (Exo_19:10)
2. When the Lord of hosts would give victory to the armies of Israel he required that they sanctified themselves, not only by religious rite, but by cleansing themselves of their sin. (Jos_3:5 Jos 5 Jos 7)
3. When the children of Israel were delivered from the land of captivity they fasted and prayed that the hand of God. might be upon them. (Ezr_8:21-23)
4. When the kingdom of God was announced there was a solemn summons to repent. (Mat_3:2 Mat_4:17)
5. When we seek Divine mercy and eternal life in Jesus Christ we must put away evil from our heart and life; repentance never has been and never can be dissociated from a living and saving faith. (Act_20:21)
6. When we draw near to God in worship we must come to him with clean hands and a pure heart. (Psa_15:2-4 Psa_66:18 Isa_33:15, 16 Mat_5:8 Heb_12:14 1Ti_2:8)
7. When we look for a manifestation of God"s power in the renewal of a Church, or the regeneration of a community, we must appear before him in purity of heart and integrity of life; or his "salvation " will not "come," his "righteousness" will not "be revealed. C.
HOMILIES BY R. TUCK Ver. 1. God"s nearness a plea.
"My salvation is near to come;" therefore "keep ye judgment, and do justice." Isaiah announced God"s delivering and redeeming from Babylon as close at hand, and used this fact as a plea by which to urge immediate moral preparation. "When God is coming to us in a way of mercy we must go forth to meet him in a way of duty." Illustration may be found in Psa_50:23 Mal_4:4-6. John the Baptist had a similar commission to this of Isaiah. He was to call to repentance on the ground of the fact that the "kingdom of heaven was at hand." Further illustration may be found in the preparing of roads for a coming Eastern king, and the preparations made in our towns when the sovereign is about to visit them. The general subject suggested is the call to be ready for every display of Divine grace. Our getting the blessing of any near coming of God to us depends on our preparedness for the manifestation. We may note two points.
I PREPARATIONS FOR GOD"S COMING ARE SPIRITUAL. They are right states of mind and feeling. They are cleansings of thought and heart. They are humiliations on account of sin and shortcoming. They are the putting away of doubts, and the nourishing of trust. They are cherishings of all reverent sentiments. They are earnest efforts to gain an open and receptive mood of soul. Sabbath worship and sacramental seasons are times of special nearness of God, and they are dependent on the spiritual moods with which we approach them. Fitting moods are gained by times of meditation and prayer. A point of importance to impress is that spiritual preparations are quite as necessary in view of God"s mercies, benedictions, and prosperities, as in view of his chastisements and judgments. So easily we miss observing the necessity for spiritual readiness to receive Divine bestowals and blessings. See St. Paul"s teaching concerning self-examination before partaking of the sacramental feast. (1Co_11:28)
II SPIRITUAL PREPARATION FINDS EXPRESSION IN ALTERED CONDUCT. On this the prophet dwells. Because God"s salvation is near, men ought to readjust their conduct and rearrange their relations. They should keep judgment and do justice; or love the right and try to do it, remembering always that the "right" includes the "kind." Just as, if a visitor is expected at a house, all kinds of house-preparations are made, but the heart-welcome is the chief thing, so when God would come to us, we must fit up the house of conduct for him, but take good heed that this only expresses the hearty welcome of our souls. In conclusion, show how these two mutually help each other. Soul-culture aids in mastery of life and conduct. The wise ordering of life brings good opportunity for soul culture. Jesus came to save from sin; but there was little preparation for him. He came as a babe, and there was no room for him in the inn. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Thus saith the Lord, Keep ye judgment
Isa_56:1
Thus saith the Lord, Keep ye judgment
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Privilege and responsibility
The doctrine of the passage is simply this, that they who enjoy extraordinary privileges, or expect extraordinary favours, are under corresponding obligations to do the will of God; and, moreover, that the nearer the manifestation of Gods mercy, whether in time or eternity, the louder the call to righteousness of life.
These truths are of no restricted application, but may be applied wherever the relation of a Church or chosen people can be recognized. (F. A. Alexander.)
Gods mercy and mans duty
When God is coming towards us in a way of mercy, we must go forth to meet Him in a way of duty. (M. Henry.)
Reformation the precursor of regeneration
God does not demand of a man, when He sends to him the gracious announcement of the Gospel, that he should change his heart, in order to his having a share in His proffered mercy. He does not say to him, You are now a disloyal subject, and before you can have an interest in the blood of My Son, I require you to become loyal. But He does require that he should set himself to the giving up the overt acts of disloyalty. He sends the tidings of a flee pardon to His alienated subjects, but He bids them, as it were, get ready for its reception. Keep ye judgment, and do justice, etc. The manner in which the doctrines of Scripture are oftentimes propounded has a distinct tendency to repress mens energies, or to give them an altogether wrong direction. The Bible addresses itself unreservedly to sinners, as though they had a moral power of action, for which they were, in the largest sense, accountable, and through which they might make some progress towards deliverance. Hence, it calls on the wicked to forsake his ways, and the unrighteous man his thoughts, and to turn unto the Lord. It bids them cease to do evil, and learn to do well; it clearly demands a preparatory reformation, and such an attention to the conduct as shall, in some sense, make way for the free pardon of the Gospel.
I. SHOW WHAT LIES WITHIN THE POWER OF THE UNCONVERTED; AND WHAT, THEREFORE, THEY ARE BOUND TO DO IF THEY HOPE FOR, CONVERSION. We apply this direction to the case of every individual, whatever his station in society; and we consider it as requiring of him a more diligent attention to the duties of that station, as preliminary to his obtaining a single share in the mercies of redemption. If he be living in any known sin, let him renounce it. Gods Spirit, so to speak, is scared away by his intemperance, his lust, his uncontrolled tempers, and if he would hope for visitation from this Spirit, let him strive to sweep the chamber, and to garnish it for its reception.
II. THE PERFECT HARMONY OF THESE STATEMENTS WITH THE DOCTRINES OF GRACE. We are accustomed to preach to you the insufficiency of works, in helping forward that justification which is purely of faith; and now we seem to teach the vast importance of works, and those, too, works wrought by mere human strength, as distinctly instrumental to human salvation.
1. The throwing of a man upon certain resources which we hold him to possess, is not representing him as able to advance one step without God. It is Gods own appointment that we should use the strength which we have, before more is imparted; and since we only teach submission to this appointment, there can be nothing of interference with the freeness of grace.
2. Our representation of the duties of the unconverted, if they desire conversion, must be correct, inasmuch as it is formed altogether on a Scriptural model. We refer you to the preaching of John the Baptist, as furnishing this model.
3. There is a difficult passage in the history of our Lords ministrations, which can only be explained on the supposed truth of what we have advanced. When the young man came to Jesus, and demanded what good thing he must do that he might have eternal life, the Saviour replied, If thou wilt enter into life, keep the commandments.
4. We admit that, if a man reform his life under the idea that the reform is meritorious, he may possibly be no nearer conversion i but if he attempt to reform, simply as a preliminary, he shall, surely, be thereby brought unto greater fitness for the reception of grace; and yet the grace when it comes shall have lost none of its characteristics, but still be grace the very freest and the most undeserved.
5. Again, salvation is a thing of faith, not of works. The very desire after conversion pre-supposes faith. If a man do not believe in the coming wrath, he can have no wish for a change that is to secure him against the outbreak of that wrath i and in exhorting him unto an immediate fighting against sin, we exhort him to bring his faith into practice.
6. The individual who goes out into the arena of life and makes an effort in his own strength to overthrow evil, will be a hundredfold better taught the moral decrepitude of man, by the little progress that he makes, or the defeat that he sustains, than another who sits down in his closet and seeks to ascertain his native insufficiency by throwing his power into a balance, or computing it by a process of mathematical calculation. (H. Melvill, B. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_56:1-2. Thus saith the Lord, keep ye judgment, &c.
THE PRESCRIBED METHOD OF WAITING FOR GOD’S SALVATION
Isa_56:1-2. Thus saith the Lord, keep ye judgment, &c.
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[“The doctrine of the passage is simply this, that they who enjoy extraordinary privileges, or expect extraordinary favours, are under corresponding obligations to do the will of God; and, moreover, that the nearer the manifestation of God’s mercy, whether in time or in eternity, the louder the call to righteousness of life.”—Alexander.]
But a special and useful application of the passage may be made, viz., to answer the question, “How shall we account for the fact that, of those who cease to neglect religion, and take some pains to acquaint themselves with God and to be at peace with Him, many are very slow in attaining to any establishment of mind, and continue long at a distance from the peace they seek?”
Let seekers after this Divine peace observe—
I. WHAT EVERY HEARER OF THE GOSPEL OUGHT IMMEDIATELY TO DO. The teaching of our text on this point is most simple and most important.
1. Every hearer of the Gospel who would enjoy the peace which it offers must immediately abstain from all known sin. He must not think that using the language of humiliation, and calling himself a miserable sinner, will be of any benefit to him while the sin which he confesses is not forsaken. Many go on for years complaining of their sins, yet never come to the point of separation from them, and for this very reason remain strangers to true peace (H. E. I, 4269–4273).
2. He must also immediately set himself to do all the good he can. “Keep ye judgment, and do justice.” In all his dealings with his fellow-men; he must strictly follow the golden rule (Mat_7:12).
3. He must be diligent in the use of the means of grace, particularly in his observance of the Sabbath Day. Many who have been awakened to some concern for their souls, and for a time promised fair to attain the blessing of peace with God, have lost it by their inconstancy to Sabbath duties. Thus they have grieved the Spirit of God, and cut themselves off from the enjoyment of His peace.
All this is absolutely necessary, yet it is but preparatory to receiving the Gospel; it is preparing the way of the Lord. It is not a goodness in which any man should rest, satisfied with his attainments. Suppose all this done, is he to think that he is now a good man, and must be in the favour of God? The man who imagines this goes about to establish his own righteousness, and has no regard to the salvation of God and the righteousness of God. He becomes his own saviour, frustrates the grace of God, and makes Christ to have died in vain. The motive on account of which any action is done determines its value (P. D. 2511). It does so here. The self-righteous Pharisee abstains from outward evil, does many good works, offers many prayers, performs many religious acts; the man who obeys the Gospel does the same—but the Pharisee does these things that he may be saved without Christ; the obedient disciple does them in his way to Christ. The Pharisee does them, and though he may make use of the name of Christ, looks to them for his acceptance with God; the penitent does them, but does not look to them at all—as a penitent he looks for the salvation of God, that it may come unto him; and for the righteousness of God, that it may be revealed in his heart. And it shall be.
II. THE BLESSEDNESS OF ATTENDING TO THE CHARGE OF THE TEXT.
He may not be sensible of his own blessedness. There are many things which may cause him not to be so. The real improvement which has taken place in his character is far from being likely to improve him in his own good opinion. As he approaches nearer to the performance of the precepts of the law, he discerns more its vast extent and spirituality, and how far he is from conformity to it; he so feels the evils of his heart that he is sometimes tempted to fear that the salvation of God cannot be extended to him. Thus he seems not to be blessed; but he is blessed. Our text declares him so, and the Scripture cannot be broken. Yea, our Saviour has pronounced him blessed (Mat_5:3).
Nothing can be more clear than that the man who, when he hears of God’s salvation, turns from iniquity and does good, while he waits and looks for that salvation, is in the way to obtain it. He will obtain it assuredly; it may be, speedily; but it is a gift, and He who gives it keeps the time and the manner of it in His own hands. But when there is a due preparation for receiving it on man’s part, there will be no long delay in conferring it on God’s (Ch. Isa_56:1). If the Lord hides Himself, and continues long absent from the seeking soul, it is probably because there is something in the state of the man’s mind, and in the course of his conduct, which makes him not a fit recipient of the Divine favour (H. E. I., 2338).
In receiving this salvation, the believer looks to nothing but the grace and gift of God.
CONCLUSION.—
1. Cautions for those who are seeking the salvation of God.
(1.) Do not neglect the direction of the text. You know that salvation is of grace; that it is received simply by faith; that it does not depend on a man’s worthiness; and that therefore to delay going to Christ till he has made himself more fit and worthy, is vain and self-righteous. All this is true. But if your knowledge of it leads you to omit one act of known duty, or to commit one sin, you show that you know nothing as you ought to know. It is true that you are not exhorted to stay from believing in Christ till you have made yourself better; you are invited to come as you are; but, in making your way to Christ and to His peace, be the time longer or shorter, you are bound, from the first moment you enter upon it, to keep your hand from doing any evil, and also to do good. You are to wait upon God in the way of His commandments.
(2.) Do not abuse the direction of the text. You cannot attend to it too diligently, too exactly. But you may put it in a wrong place. You may be trying to obtain peace to your conscience by your honesty, &c. This would be to pervert the precept of our text to a use exactly contrary to its intention. You would not be waiting and looking for God’s righteousness at all; you would be going about to establish your own (Rom_10:2-3).
2. A word of admonition to established Christians. As the first communication of peace to the new convert is given according to his conscientious diligence in waiting for it in the way of obedience; so your comforts will be very much proportioned to your watchfulness, humility, and fruitfulness in good works. You complain, perhaps, that it is not with you as in former days; that you have not the comfort which you once enjoyed. But may there not be a cause? Have you not declined from that seriousness of spirit and holy walking with God, in which you began your religious course? Return to Christ in duty, and He will return to you in kindness (Joh_14:21; H. E. I., 350).—John Fawcett, A.M.: Familiar Discourses, pp. 20–38.
I. Gospel privilege. Salvation in Christ. Near at hand. Revealed to faith. Secured in the righteousness of God. II. Gospel law. Moral duties—“judgment;” “justice.” Religious duties—keeping the Sabbath; renunciation of all sin, &c. III. Gospel happiness. “Blessed,” &c. Divine approbation. Inward peace. Confident hope of a better life.—Dr. Lyth.
THE SABBATH
Isa_56:2. Blessed is the man that doeth this … that keepeth the Sabbath, &c. [1722]
[1722] See Outlines on Isa_58:13-14.
The Lord had just spoken in general terms (Isa_56:1), and now He speaks more particularly. When God instituted the Sabbath He pronounced a particular blessing upon it (Gen_2:3). In the text, and elsewhere, man’s happiness is connected with its due observance. What God hath joined together let no man attempt to put asunder. Whatever “pollutes” the holy character of the day destroys the blessing that God designed to attach to it.
I. THE OBLIGATION OF THE SABBATH.
Many act as if they did not believe the ordinance of the Sabbath to be binding. The various theories which denude the Sabbath of its high authority as a positive and permanent institution of the living God. “If the day be not ‘sanctified’ by God Himself, it is vain to talk of ‘the everlasting necessities of human nature,’ or of ‘civil and ecclesiastical authority,’ or of ‘beneficial purposes’; it will soon cease to exert any influence on the hearts and consciences of men, and will be hailed merely as a day of recreation and amusement.” By what arguments, then, do we prove that the Sabbath is of universal and perpetual obligation? By the fact that it was—
1. Instituted at the Creation (Gen_2:2-3).
2. Established by an express command. Incorporated with the moral law (Exo_34:1). That law is our law, as well as the law of the Jews (Mat_5:17-18; Rom_3:31); and is universally binding, because unrepealed.
3. By the obvious universality of the design for which it was instituted. It was given as—
(1.) A memorial of creation, and it is as much the duty of Christians to retain a devout remembrance of the power, &c., of the great Creator as it was of the Jewish Church.
(2.) A season of rest needed as much as ever.
(3.) A day of blessing and sanctity, and from no people would God withhold so great a boon, &c.
4. Confirmed by the teaching and practice of our Lord and His Apostles. It has been observed by the Church of Christ in general. Put together these circumstances, and can you doubt that the observance of the Sabbath is a religious obligation?
II. THE POLLUTION OF THE SABBATH. The Sabbath is polluted—
1. When it is spent in mere idleness. Action in everything holy and heavenly should mark its consecrated hours.
2. When it is devoted to worldly amusement.
3. By all labour which may not fairly come under the description of works of necessity and mercy.
III. THE PROPER MODE OF ITS OBSERVANCE.
1. Everything that would hinder its spiritual observance must be laid aside. All secular business and toil. Except the works of necessity and mercy, there should be one unbroken and universal repose (Exo_20:8-11; Deu_5:14, &c). Frivolities and amusements; conversation upon subjects that are unconnected with and opposed to spirituality of thought; unnecessary journeying, visiting, strolling, luxury, &c. (Isa_58:13, and others).
2. Whatever would promote the highest interests of our being must be observed. Public worship; relative and private duties of religion, &c.
IV. THE ADVANTAGES OF KEEPING THE SABBATH.
1. Temporal. It is the more needful to dwell on these because some persuade themselves that worldly gain is promoted by secularising the Lord’s Day.
(1.) The toils of life are for awhile suspended. The constitution of our nature requires a weekly respite from toil and solicitude, &c.
(2.) The mind and body are invigorated by fresh exertion. Not so by Sunday excursions, &c.
(3.) The reward of prosperity is evidently attached to it. The converse of this is no less painfully common and true; Sabbath-breaking is the starting-point of that course which leads on to crime, disgrace, and ruin.
2. Spiritual.
(1.) Finished redemption is then celebrated. How glad and glorious are the tidings to those that are conscious of their guilt!
(2.) The means of grace are enjoyed. They are merciful appointments of “the God of all grace.” The Sabbath provides and guards these means, which act as a counterpoise to the excessive activity and competition which distinguish our country and our times. St. John was “in the Spirit on the Lord’s day,” and God’s people are amply replenished with that Spirit’s grace on this day of blessing.
(3.) The heavenly rest is anticipated. We are but sojourners on earth, &c. The earthly Sabbath affords the best picture and foretaste of the heavenly!
CONCLUSION.—Are you among the “blessed” ones who keep the Sabbath from polluting it? Then make every exertion to prevent its violation, &c. Or, do you find the Sabbath a weariness? Then your heart is not right, or it would be a delight, and therefore you are wholly unfit for the eternal Sabbath of Heaven. “Ye must be born again.”—A. Tucker.
I. The principles of true religion—practical, experimental, holy. II. The blessedness of it. Divine approbation; inward peace; blessing; confident hope of a better life.—Dr. Lyth.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain I. The Sabbath is "polluted" when it is spent…
Isa 56:2
I. The Sabbath is "polluted" when it is spent in mere idleness.
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II. When it is devoted to worldly amusement.
III. By all labour which may not fairly come under the description of works of necessity and mercy.
J. N. Norton, Every Sunday, p. 121.
References: Isa 56:2.—E. Blencowe, Plain Sermons to a Country Congregation, 1st series, p. 273. Isa 56:7.—J. E. Vaux, Sermon Notes, 3rd series, p. 92; W. Braden, Christian World Pulpit, vol. iv., p. 177. Isa 56:8.—Spurgeon, Sermons, vol. xxiv., No. 1437. Isa 56:12.—J. M. C. Hussey, Christian World Pulpit, vol. vii., p. 129; A. Maclaren, Old Testament Outlines, p. 234. Isa 57:1.—J. Keble, Sermons for Saints’ Days, p. 41. Isa 57:1, Isa 57:2.—Preacher’s Monthly, vol. vii., p. 47. Isa 57:10.—Spurgeon, Sermons, vol. xii., No. 684; Homiletic Magazine, vol. vii., p. 145. Isa 57:14.—Spurgeon, Sermons, vol. xxvii., No. 1579; H. W. Beecher, Plymouth Pulpit Sermons, 4th series, p. 67.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain 1, 2. Further conditions to be observed that men…
1, 2. Further conditions to be observed that men may share in the approaching deliverance.
1. Keep ye.. justice] i.e. keep the law, and practise righteousness.
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2. Layeth hold on] RV ' holdeth fast by.' Polluting] RV 'profaning.'
3-7. The privileges of the people of God are open to all, even to those who think themselves excluded by race, or by physical disability (Deu_23:1). The sabbath appears to have been more strictly observed in the BabyIonian period than it had been under the monarchy (Jer_17:19.; Eze_20:11.; Neh_13:15.).
5. Place] RV 'memorial.'
7. People] RV 'peoples.' The passage is referred to by our Lord at the cleansing of the Temple (Mat_21:13).
8. Beside those, etc.] RV 'beside his own that are gathered.'
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain Salvation Enjoyed by the Strangers and Eunuchs
CHAPTER 56
Salvation Enjoyed by the Strangers and Eunuchs
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1. Strangers and servants joined unto the Lord to serve Him and to love the Name of the Lord (Isa 56:1-8) The first eight verses of this chapter stand by themselves. Strangers to the commonwealth of Israel and eunuchs are gathered in. It is the result of the gracious invitation of the preceding chapter and that again is the result of the work of the Servant of Jehovah and His vicarious suffering. While these verses look forward to the kingdom we have in them a hint of what God does now in gathering strangers. The gathering of the others in verse eight can only take place when the outcasts of Israel are brought in.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Admonition And Comfort to the Afflicted
Admonition And Comfort to the Afflicted
v. 1. Thus saith the Lord, the same God of the covenant who has spoken in the foregoing powerful appeals, Keep ye judgment, equity or righteousness in living in conformity with the demands of the covenant with Jehovah, and do justice, following the ordinances of His will, the admonition presupposing a neglect in this respect on the part of the Lord’s people; for My salvation is near to come and My righteousness to be revealed, namely, in the glories of the Messianic revelation. It is the same message which was proclaimed by John the Baptist: "Repent, for the kingdom of heaven is at hand. " Mat 3:8; Mat 4:17.
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v. 2. Blessed is the man that doeth this, weak and mortal as he is in his own person, and the son of man, offspring of sinful and mortal parents, that layeth hold on it, namely, in observing the covenant made upon Sinai, that keepeth the Sabbath from polluting it, since it was the day when the blessed communion between God and His people was stressed most strongly, and keepeth his hand from doing any evil. In urging the keeping of the Sabbath and the observing of the demands of righteousness the prophet is not insisting upon a mere outward mechanical observance of the Law, but desires a return to the ancient covenant faithfulness.
v. 3. Neither let the son of the stranger that hath joined himself to the Lord, the non-Israelite, the proselyte from among the Gentiles, speak, saying, The Lord hath utterly separated me from His people, since people of his class were not admitted to the same privileges as native Israelites; neither let the eunuch say, Behold, I am a dry tree, for even if he could have become a member of the Jewish Church, his family would immediately have become extinct in the nation. Over against these laments the Lord gives His gracious reassurance:
v. 4. For thus saith the Lord unto the eunuchs that keep My sabbaths, and choose the things that please Me, and take hold of My covenant, observing the will and command of the Lord in every respect, thereby giving evidence of the proper condition of their hearts;
v. 5. even unto them will I give in Mine house and within My walls, the Temple as symbolizing His Church, a place and a name better than of Sons and of daughters, of those who claimed recognition on the basis of their external membership in the Jewish nation only; I will give them an everlasting name, that shall not be cut off, namely, by accepting them fully into the grace of His Messianic kingdom.
v. 6. Also the sons of the stranger, of the non-Israelite, of the Gentile, that join themselves to the Lord to serve Him, in the true worship of faith, and to love the name of the Lord, to be His servants, in an inner and truly cordial service, every one that keepeth the Sabbath from polluting it and taketh hold of My covenant,
v. 7. even them, no matter from what nation they come, will I bring to My holy mountain, to Zion with its Temple, as representing His holy Church, and make them joyful In My house of prayer, by refreshing them with the blessings of his grace; their burnt offerings and their sacrifices shall be accepted upon Mine altar, their entire worship being pleasing to Jehovah; for Mine house shall be called an house of prayer for all people, not only the Jews, but the Gentiles as well being included in the membership of His Church. Cf Eph 2:19.
v. 8. The Lord God which gathereth the outcasts of Israel, those who were dispersed among the nations, saith, Yet will I gather others to him, to Israel, to the true people of Jehovah, beside those that are gathered unto him. The Gentiles are not excluded from the kingdom of the Lord, as Jesus Himself plainly tells the Jews, Joh 10:16.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 for my salvation is near, and my righteousness is…
for my salvation is near, and my righteousness is about to be revealed.
This can be stated in active form. AT: "I will soon save you and show you that I am righteous" (See: Active or Passive)
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who holds it tightly
Here "holds it tightly" is an idiom that means to continue to observe something. AT: "who is careful to always do this" (See: Idiom)
keeps his hand from doing any evil
Here the "hand" represents the whole person and emphasizes the person's actions or behaviors. AT: "does not do evil things" (See: Synecdoche)
translationWords
Yahweh
just
save
reveal
bless
Sabbath
defile
hand
evil
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 56:1–66:24 This last major division of the book of…
56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).
56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.
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56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.