Blessed is the man who does this, and the son of man who holds it fast; who keeps the Sabbath without profaning it and keeps his hand from doing any evil.”
Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.”
For Yahweh says, “To the eunuchs who keep my Sabbaths, choose the things that please me, and hold fast to my covenant,
I will give them in my house and within my walls a memorial and a name better than of sons and of daughters. I will give them an everlasting name that will not be cut off.
Also the foreigners who join themselves to Yahweh to serve him, and to love Yahweh’s name, to be his servants, everyone who keeps the Sabbath from profaning it, and holds fast my covenant,
I will bring these to my holy mountain, and make them joyful in my house of prayer. Their burnt offerings and their sacrifices will be accepted on my altar; for my house will be called a house of prayer for all peoples.”
The Lord Yahweh, who gathers the outcasts of Israel, says, “I will yet gather others to him, in addition to his own who are gathered.”
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 7 Under the Sabbath he comprehendeth the whole service of…
Under the Sabbath he comprehendeth the whole service of God and true religion.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–8 Isa 56:2 Blessed [is] the man [that] doeth this,…
Isa 56:2 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.
Ver. 2. Blessed is the man that doeth this.] And by it lays hold on that - i.e., that performeth the duties of both tables, of piety and of charity; that maketh conscience of keeping the Sabbath especially. The Fourth Commandment standeth fitly in the heart of the Decalogue, and between the two tables of the law, as having an influence into both.
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From polluting it.] Either by corporal labour or spiritual idleness: spending the holy time holily.
And keepeth his hand from doing any evil.] That is, righteous as well as religious: not yielding his members as instruments of unrighteousness unto sin. {Rom 6:13}
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 On vv2–8 Blessed is the man; every man, not only Jews,…
Blessed is the man; every man, not only Jews, but Gentiles, or strangers, as it is explained in the following verses. That were this; judgment and justice, mentioned Isa 56:1.
That layeth hold on it; or, that holdeth it fast; that is resolute and constant in so doing; that not only begins well, but perseveres in it.
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That keepeth the sabbath, from polluting it; that guardeth the sabbath from profanation, and doth not defile it, either by forbidden practices, or by the neglect of commanded duties. And the sabbath seems to be put here, as sacrifice is elsewhere, synecdochically for the whole worship of God, whereof this is an eminent part, and the bond of all the rest.
Keepeth his hand; which being the great instrument of action, is put for all the kinds and means of action.
From doing any evil, to wit, to one’s neighbour, as it is more fully expressed, Psa 15:3.
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 On v3 The prophet is here, in God's name, encouraging those…
The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, Isa 56:3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, "The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges." It was often said that there should be one law for the stranger and for him that was born in the land (Exo 12:49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Lev 21:20), nor to enter into the congregation (Deu 23:1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless.
Now suitable encouragements are given to each of these.
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I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe,
1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, "Hast thou kept holy the Lord's day?" He would readily answer, "I am a Christian, and dare not do otherwise." (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge.
2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (Isa 56:5): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Psa 92:13), shall dwell all the days of their life, Psa 27:4. They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered.
II. To those that are themselves the children of strangers.
1. It is here promised that they shall now be welcome to the church, Isa 56:6, Isa 56:7. When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe,
(1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, Co1 6:17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, Jo1 5:3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it.
(2.) To what privileges they shall be welcome, Isa 56:7. Three things are here promised them, in their coming to God: - [1.] Assistance: "I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it." David himself prays that God by his light and truth would bring them to his holy hill, Psa 43:3. And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: "Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger." The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Ecc 9:7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer.
2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them: My house shall be called a house of prayer for all people. The temple was then God's house, and to that Christ applies these words (Mat 21:13), but with an eye to it as a type of the gospel church, Heb 9:8, Heb 9:9. For Christ calls it his house, Heb 3:6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God's people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. It had been declared again and again that the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Eph 2:19. And it appears by Solomon's prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, Kg1 8:30, Kg1 8:41, Kg1 8:43. And it is intimated here (Isa 56:8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, Joh 10:16) there may be one fold and one Shepherd; for, [1.] God will gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again, a remnant according to the election of grace, Rom 11:5. Christ came to the lost sheep of the house of Israel (Mat 15:24), to gather their outcasts (Psa 147:2), to restore their preserved (Isa 49:6), and to be their glory, Luk 2:32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: "I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in." Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed. Other sheep I have.
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 On vv2–8 Blessed is the man that doth this,.... That does…
Blessed is the man that doth this,.... That does justice, and keeps judgment; he hereby exercises a good conscience both towards God and men; he enjoys communion with God in his ways, worship, and ordinances, he attends unto, and has an evidence of his right to eternal happiness:
and the son of man that layeth hold on it; on the salvation of Christ, and his righteousness; which supposes a sense of the insufficiency of a man's own righteousness, a view of the excellency and suitableness of Christ's righteousness; and is expressive of a strong act of faith upon it, embracing and retaining it as a man's own:
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that keepeth the sabbath from polluting it; by doing any servile work on it, and attending to all religious duties, private or public. This is put for the whole of instituted worship under the Gospel dispensation, and for any day or time in which the church of Christ meet together for religious worship:
and keepeth his hand from doing any evil; committing any sin against God, or doing injury to the persons or properties of men, including the whole of moral duty.
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 On vv2, 3, 4, 5, 7, 8 The man - Every man not only Jews but…
The man - Every man not only Jews but Gentiles, as it is explained in the following verses. The sabbath - The sabbath seems to be put here, as sacrifice is elsewhere, for the whole worship of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 5, 6, 7 Verse 2. That keepeth the Sabbath from polluting it]…
Verse 2. That keepeth the Sabbath from polluting it] Kimchi has an excellent note here. "The Sabbath is sanctified when it is distinguished in dignity; and separated from other days.
1. As to the body, in meat, drink, and clean clothing.
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2. As to the soul, that it be empty of worldly occupations, and be busily employed in the words of the law and wisdom, and in meditation on the works of the Lord."
The rabbins say, "Jerusalem had never been destroyed, had not the Sabbaths been profaned in it."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 6, 8 Isa 56:2. Blessed is the man — Any, or…
Isa 56:2. Blessed is the man — Any, or every man, not only Jews but Gentiles, or strangers, as it is explained in the following verses. That doeth this — That practiseth the judgment and justice, or the righteousness, mentioned Isa 56:1. That layeth hold on it — Or, that holdeth it fast, as יחזיק בה may be rendered; that is, resolute and constant in so doing; that not only begins well, but perseveres in well-doing: that keepeth the sabbath from polluting it — That doth not profane or defile the sabbath, either by forbidden practices, or by the neglect of commanded duties. The sabbath seems to be here put, as sacrifice is elsewhere, for the whole worship of God. And keepeth his hand from doing any evil — That conscientiously abstains from all evil and immoral works.
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 On vv2–8 Blessed is the man - Hebrew, ‘The blessings of…
Blessed is the man - Hebrew, ‘The blessings of the man’ (see Psa 1:1). The sense is, ‘happy is the man.’ The word here rendered ‘man’ (אנושׁ 'ĕnôsh) usually denotes a man in humble life or in a subordinate rank, in contradistinction from אישׁ 'ı̂ysh, a man in elevated rank. As the object of the prophet here is particularly to say, that the ‘stranger’ and the ‘eunuch’ would be admitted to these privileges, it is possible that he designedly used a word denoting one in bumble life. The particular blessing to which he refers is specified in Isa 56:7-8.
That doeth this - That is, this which the prophet soon specifies - keeping the Sabbath, and abstaining from evil.
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And the son of man - Another form of expression denoting man.
That layeth hold on it - Hebrew, ‘Binds himself fast to it;’ or seizes upon it with strength. That is, he adheres firmly to the purpose, as a man seizes upon a thing with an intention not to let it go.
That keepeth the Sabbath from polluting it - Who sacredly observes the day of holy rest which God has appointed. The Sabbath was one of the special rites of the Jewish religion, and one of the most important of their institutions. Its observance entered essentially into the idea of their worship, and was designed to be the standing memorial or sign between God and the Jewish nation Exo 31:13-17. At home, in their own nation, it kept up the constant sense of religion; abroad, when they traveled among strangers, it would serve to remind all of the special nature of their institutions, and be the public evidence that they were the worshippers of Yahweh. Hence, as this served to distinguish them from other people, it comes to be used here to signify the observance of the rites which pertained to the public worship of God; and evidently includes whatever was to be perpetual and unchanging in the public worship of the Creator. It is remarkable that the prophet does not pronounce a blessing on him who came to bloody altars with sacrifices, or him who burned incense, or him who conformed to the unique rites of the Jewish religion. These rites were to pass away, and the obligation to observe them was to cease; and in this indirect manner the sacred writer has given an intimation that there would be blessings on those who did not observe those rites, and that the period would arrive when the divine favor and mercy would descend on people in a different channel. In regard to the importance of the Sabbath, see the note at the close of Isa 58:1-14.
And keepeth his hand ... - That is, is an upright, holy, honest man. He not only worships God and keeps the Sabbath, but he is upright in the discharge of all the duties which he owes to his fellow-men. These two specifications are evidently designed to include all the influences of religion - the proper service and worship of God, and an upright and holy life. Never in fact are they separated, and the religion of the Bible was designed to secure the one as much as the other.
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 On vv2, 3, 4, 7 Sabbath. All the Jewish festivals, (Calmet) as well as…
Sabbath. All the Jewish festivals, (Calmet) as well as those of the Christian Church, (Haydock) and the whole law. (Worthington)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–8 (Luk 12:43).
(Luk 12:43).
the man--Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish, "one of high rank." Even the humblest, as "the stranger" and "the eunuch" (Isa 56:4, Isa 56:6), are admissible to these privileges.
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this . . . it--what follows: "keeping the Sabbath," &c. (Isa 58:13-14; Eze 20:12). A proof that the Sabbath, in the spirit of its obligation, was to be binding under the Gospel (Isa 66:23). That gospel times are referred to is plain, from the blessing not being pronounced on the man who observed the sacrificial ritual of the Jewish law.
layeth hold--image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of divine worship under the new gospel law.
keepeth . . . hand . . . from . . . evil--The observance of the second table of the law; as the "Sabbath" referred to the first table. Together, they form the whole duty of man, the worship of God and a holy life.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 6, 8 2. Blessed is the man… the son of man…
2. Blessed is the man… the son of man — Terms meaning the same thing, used merely for the parallelism. The pronouncement of this blessing is for the consolation of those who “keep judgment and do justice.” Sabbath observance is claimed on grounds ethical and physical. It is a perpetual obligation. Priceless blessings attend sabbath keeping and conscientious right doing in all things.
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 On vv2–8 2. The blessing attached to Isa_56:1 extends to mankind…
2. The blessing attached to Isa_56:1 extends to mankind in general (note the expressions man and son of man), i.e. to all who comply with the conditions of membership in the Jewish community.
that layeth hold on it] Better as R.V. that holdeth fast by it (and so Isa_56:4 and Isa_56:6).
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that keepeth the sabbath from profaning it (R.V.)] (i.e. “so as not to profane it,” so Isa_56:6). The same emphasis on Sabbath observance appears in ch. Isa_58:13, and so in Eze_20:12 ff; Eze_22:8; Eze_22:26 (cf. Jer_17:19 ff.). Although one of the most ancient of Israel’s religious institutions (Exo_20:8; Deu_5:15; Amo_8:5) the Sabbath acquired peculiar significance during the Exile, when the ordinances of public worship were suspended and the Sabbath and circumcision became the chief external badges of fidelity to the covenant of which it was the sign (Exo_31:13-14; Eze_20:12).
from doing any evil] such offences as are specified in Isa_58:4 ff., Isa_59:3 f.
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 On vv2, 3, 5, 6, 7, 8 (2) That keepeth the sabbath from polluting it .…
(2) That keepeth the sabbath from polluting it . . .—It lies in the nature of the case that a devout king like Hezekiah would be an observer of the Sabbath. It is almost certain that the counsellors of the young Manasseh (probably the Shebna party), abandoning the religion of Israel in other things, would also disregard this. I take the prophet’s teaching accordingly as directed against that evil. He utters his beatitude for those who are faithful to the régime of Hezekiah’s reign, even though their alien birth or their condition as eunuchs seemed to exclude them from the polity of Israel (Deu_23:1-8).
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 On vv2–8 That doeth this... that layeth hold on it; i.e.…
That doeth this... that layeth hold on it; i.e. that doeth according to the exhortation in ver. 1. That keepeth the sabbath. The prominent place assigned to this duty by the evangelical prophet is remarkable. We may observe, however,
(1) that the spirit of obedience is better tested by a positive than by a moral ordinance; and
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(2) that as, probably, there could be little outward keeping of the sabbath by the captives, it would have had to be kept inwardly by spiritual exercises, by silent prayer and praise, together with prolonged meditation upon holy things. In the absence of all the ordinary aids to devotion, the religious condition of the people must have depended very much on their keeping up the recollection of the sabbath, and hallowing it so far as was possible; e.g. doing no work for themselves, neither buying nor selling, making their devotions longer, and keeping God in their thoughts throughout the day.
The sabbath a test of obedience.
It is singular to find Isaiah now making so much of the sabbath when, in the earlier part of his prophecy, he had, in the name of God, spoken of it so scornfully. (see Isa_1:13, "The new moons and sabbaths, the calling of assemblies, I cannot away with Matthew Arnold refers to this contrast, and says, "That related to a time when the kingdom of Judah yet stood, when the service of the temple was in full course, the whole exterior part of the Jews" religion splendid and prominent. At such a time a prophet might naturally undervalue the whole of this exterior part in comparison with the inward part. But during the exile in Babylon all the services and sacrifices of the temple had ceased, and the one testimony of faithfulness to their religion which the Jews among an idolatrous people could give, was the observance of their sabbath; their sabbath was the one outward thing which brought their religion to their mind. Hence its observance acquired quite a special value." Inquire what signs of their allegiance to Jehovah, and their obedience to his commands, pious Jews in Babylon could give to those around them. None could be so important or so effective as to show themselves a nation of sabbath-keepers, because Jehovah, their God, had commanded sabbath-keeping.
I SABBATH-KEEPING A FORMAL ACT. As such it is of comparatively small importance. It bears good relation, indeed, to the physical health and the social order of a community, providing seasons of rest and change, and reminding of the claims of soul as well as body. But if sabbath-keeping be the mere formal act, with no deeper meaning in it, then it may be judged as a matter of expediency, and valued as a wise and excellent Mosaic arrangement, mere or less wisely imitated by other rulers.
II SABBATH-KEEPING A MORAL STATE. Souls must keep sabbath, or it is not really kept. Souls must keep sabbath
(1) as an act of obedience to God;
(2) as an expression of love for worship;
(3) as a sign of loyalty and affection for God.
There is never any difficulty about the proper ordering of the day when the soul is full of the sabbath-spirit.
III SABBATH-KEEPING THE FORMAL ACT WHICH EXHIBITS THE MORAL STATE. Man cannot test the soul-conditions of his fellowman save by observing the expressions of that condition in his conduct. God can read soul-states, but, for purposes of revelation and teaching, he treats us as we treat each other, and asks for signs in the life of what may be in the soul. Therefore he still looks for careful and faithful sabbath-keeping. 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 On vv2–8 Blessed is the man that doeth this
Isa_56:2
Blessed is the man that doeth this
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The blessedness of right-doing
Blessed is the man that doeth this.
It must be so, for in doing judgment and justice he in some measure resembles the blessed God, who exerciseth judgment and righteousness in the earth, and delighteth in these things. (R. Macculloch.)
Comprehensive righteousness
The duties of the first table are typified by the observance of the Sabbath; those of the second table are signified in the comprehensive expression, That keepeth his hand that it do no evil. (Prof. S. R. Driver,D. D.)
Sabbath-keeping
A great variety of reasons have been given for the special mention of the Sabbath here. The true explanation is afforded by a reference to the primary and secondary ends of the Sabbatical institution, and the belief involved in its observance.
1. It implied a recognition of Jehovah as the omnipotent Creator of the universe (Exo_20:11; Exo_31:17).
2. As the Sanctifier of His people, not in the technical or theological sense, but as denoting Him by whom they had been set apart as a peculiar people Exo_31:13; Eze_20:12).
3. As the Saviour of this chosen people from the bondage of Egypt Deu_5:15). Of these great truths the Sabbath was a weekly remembrancer, and its observance by the people a perpetual recognition and profession, besides the practical advantages accruing to the maintenance of a religious spirit by a weekly recurrence of a day of rest. (J. A. Alexander.)
Sabbath-keeping
I. THE DUTY REQUIRED. To keep the Sabbath, to keep it as a talent we are to trade with, or a treasure we are entrusted with; keep it holy, keep it safe, keep it with care and caution, keep from polluting it; allow neither yourselves nor others either to violate the holy rest nor omit the holy work of that day.
II. 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 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 (1Ti_2:2). (M. Henry.)
Sabbath-keeping and justice
We are not just if we rob God of His time. (M. Henry.)
Resoluteness in Sabbath observance
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 it is very apt to slip away if we take not great care; therefore we must lay hold on it, and keep our hold; must do it, and persevere in it. (M. Henry.)
The utility of the Sabbath
As the Sabbath was instituted while man was yet within the precincts of Paradise, and unseduced by the wiles of the devil, we are warranted to conclude that a day of holy rest was useful and necessary to him, even in a state of innocence; and if it was of use and advantage to him then, how much more must it be now! Man is now become so sinful, so earthly, so forgetful of God, so careless of his highest interests, that were it not for the solemnities of the Sabbath, he would speedily lose all sense of religion, and utterly neglect the salvation of his soul. (D. Rees.)
An unpolluted Sabbath
The text gives us to understand that in order to keep the Sabbath from polluting it, we must keep our hands from doing any evil. Nor can we suppose that the day is to be sanctified merely by acts of negative holiness, but also by acts of positive goodness. (D. Rees.)
Sabbaths and week-days
That keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. The best evidence of our having kept the Sabbath well will be a care to keep a good conscience all the week. (M. Henry.)
The blessedness of keeping Gods holy day
What are we to understand by polluting the Lords day?
1. This holy time is certainly thus abused when it is spent in mere idleness.
2. When it is devoted to worldly amusement.
3. By all labour which may not fairly come under the description of work of necessity and mercy. (J. N. Norton.)
Sabbath observance
A little boy was on a visit to his uncle, and when the morning of the Lords Day came, the uncle said, Come, my man, you and I will go out and fish awhile! Uncle, answered the boy, very gravely and somewhat . . . puzzled, does God require us to fish here on Sunday at our house He doesnt allow us to do it. The fishing excursion was given up, and good came of the childs pointed sermon. (J. N. Norton.)
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 On vv3, 4, 8 Isa_56:3; Isa_56:6. The sons of the stranger, that join…
JOINED TO THE LORD
Isa_56:3; Isa_56:6. The sons of the stranger, that join themselves to the Lord.
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The end of all worship is union with God. To this most glorious issue all the revelations of Scripture converge. It is the end of all teaching, and the seal of all perfection. Our Lord’s prayer for His people makes this the goal of Christian aspiration (Joh_17:21). But union with God is, like all other relations to the Supreme, attained only in and through the Mediator (Joh_17:3). It is the realisation of the one object of the redeeming economy. It has undoubtedly been the watchword of some of the sublimest systems of ethics based on erroneous doctrine. Buddhism and Pantheistic mysticism are instances.
Let us endeavour to realise the import and the power of this remarkable expression, “joined to the Lord,” which is the exponent and formula of vital truths and glorious privileges (1Co_6:17).
I. The nature of this alliance. What does it imply?—
1. The conviction of moral estrangement. Instead of that intimate union which man originally enjoyed, there is a wide and extended breach, &c. The manifold and painful evidences—alienation from God both in affection and action, &c. (Rom_8:7, and others). Such is our deplorable state previous to the period when we join ourselves to the Lord.
2. The full approval of God’s service. We never devote ourselves to those whose service we have a decided objection to; on the contrary we carefully avoid it. But naturally we are opposed to God’s righteous rule and service, hence the necessity of regeneration, that we may be inspired with a love of holiness, &c. External reformation will not suffice, for the heart will retain its original aversion to the Divine government and service. Only by regeneration does our judgment approve, and our will consent to the Lord’s service as pre-eminently righteous, &c. Then only do we “choose the things that please Him” (Isa_56:4).
3. The surrender of ourselves to His service (Isa_56:6). Simple approval and desire, though necessary, are not sufficient, they never cemented firm, durable alliance. There must be the actual yielding of ourselves to God in harmony with His gracious demands. This surrender must be unreserved, voluntary, constant. Prompted by obvious and powerful reasons. It is both right and reasonable, pleasant and profitable, &c. (1Ti_4:8, and others).
4. Spiritual union and oneness with Him. Not a mere figure of speech, but the greatest reality in human experience. New Testament illustrations. Even these figures can only faintly set it forth. The union is most intimate. One Spirit lives and moves, actuates and guides, both in the Head and members (1Co_6:17; Heb_2:11). We become one with God in thought and feeling and will. Are you “joined to the Lord “? For it is more than mere nominal Christianity, or profession of religion—it is spiritual and gracious. You may be joined to His Church and people, and yet not savingly joined to Him. Examine yourselves, and rest not until you have satisfactory evidence. But what are—II. The evidences of this alliance. We may know (Joh_14:20; 1Jn_5:20). The principal evidences are—
1. Trust in Christ alone for salvation. Faith is a self-conscious act, &c.
2. Deliverance from condemnation (Rom_8:1). From whence can condemnation come? (Rom_8:34).
3. Moral Regeneration (2Co_5:17; Gal_6:15). The new nature asserts its power, and refuses to be the slave of Satan, &c. Renewing grace creates a new world in the soul. We become conformed to Christ.
4. The inward testimony of the Holy Ghost (1Jn_3:24; 1Jn_4:13).
5. Fruitfulness in good works. This is the design and tendency of this alliance (Joh_15:4-5; Joh_15:8; Eph_2:10). Not the fair leaves of profession, but the fragrant and substantial fruits of righteousness (Php_1:11)—keeping “judgment,” doing “justice,” &c. (Isa_56:1; Isa_56:6; 1Jn_2:3; 1Jn_2:5; 1Jn_3:24).
III. The privileges of this alliance. If we are joined to the Lord we have—
1. Admittance to the fellowship and blessing of His Church (Isa_56:5; Isa_56:7). Regarded as His true worshippers. Prayers and praises—“spiritual sacrifices,” accepted. The highest possible honours conferred—Divine favour and friendship, &c. (2Co_5:21, and others). These honours impart true happiness, and are more valuable than any earthly advantage, because eternal and unchangeable (Isa_56:5).
2. His life (Gal_2:20; Col_3:4). Our spiritual life flows from Him. We dwell in Him and He in us. Our life from first to last is life in Christ.
3. His position (Eph_2:5-6).
4. His power, wisdom, &c. We have an interest in all that He is, and has (Php_4:13, and others).
5. His sympathy. Human, at best, is deficient. Sympathy between the head and members of the body. True of Christ (1Co_12:26-27; Eph_5:30; Act_9:4).
6. Answers to prayer (Joh_14:13; Joh_15:7; Joh_16:23; 1Jn_3:22).
7. Confidence at His coming (1Jn_2:28; Col_1:24). Then we shall participate in His glory! What wealth of privilege is ours. Language cannot express such glory as this. Who could have conceived that such blessedness could have been ours? Are we realising these privileges? Are we taking God at His word respecting them, &c.? If our privileges are great, great too are our responsibilities. Walk worthy of this relation, &c. CONCLUSION.—
1. This alliance is effected by cordially receiving God’s “salvation” as now “come,” and unhesitatingly accepting His “righteousness” as now “revealed” in Christ (Isa_56:1). There need be no doubt or hesitation in appropriating them as your own (2Co_6:2; Rom_3:22; Rom_2:28-29; Gal_3:28-29; Php_3:3). “Yield yourselves unto God” through Christ, and the alliance is formed; so simple, and yet so real is the transaction. Then you may testify with humble but assured confidence (Sol. Son_2:16).
2. This alliance is maintained by faith (Gal_2:20; Eph_3:17; Col_2:6-7).—A. Tucker.
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 4, 6, 8 See, I am a dry tree
See, I am a dry tree
This means eunuchs may have thought they could not be a part of God's people because they were deformed by castration (and for this reason could not have children). Israelites did not practice castration; foreigners did, sometimes for punishment. Eunuchs who had accepted the Hebrew faith knew that normally they were not allowed to worship in the temple (Deut. 23:1). The full meaning of this statement can be made clear. (See: Metaphor and Assumed Knowledge and Implicit Information)
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translationWords
alien
Yahweh
people of God
eunuch
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 On vv2–8 56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1;…
56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.