Комментарии к Библии

After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we have here, I. A solemn charge given to us all to make conscience of our duty, as we hope to have the benefit of those promises, Isa 56:1,2. II. Great encouragement given to strangers that were willing to come under the bonds of the covenant, assuring them of the blessings of the covenant, Isa 56:3-8. III. A high charge drawn up against the watchmen of Israel, that were careless and unfaithful in the discharge of their duty (Isa 56:9-12), which seems to be the beginning of a new sermon, by way of reproof and threatening, which is continued in the following chapters. And the word of God was intended for conviction, as well as for comfort and instruction in righteousness.

This chapter, to Isaiah 56:9, is evidently a continuation of the same general subject which is discussed in the previous chapters, and is closely connected with the great truths communicated in Isaiah 52:13-15, and Isaiah 53:1-12, respecting the work of the Messiah. The general design of the prophet seems to be to state the happy results which would follow his coming. In Isaiah 54, he states that that work would render the establishment and perpetuity of the church certain. In Isaiah 55:1-13, he states that it would lay the foundation for the offer of the gospel to all people, and that it should certainly be successful on the earth and finally triumph, and produce great and important changes. In this chapter Isaiah 56:1-9 the same idea is presented in another form, that no one would be excluded from the offer of salvation, and that strangers and foreigners would become connected, with equal privileges, with the people of God. At Isaiah 56:9, a new subject is introduced - the invasion of the land of Judea by foreign armies and the consequent punishment of the wicked and idolatrous part of the nation. This subject is continued in the following chapter. The following analysis will present a view of the design and scope of this.

I. The kingdom of God was near. The great work of man's redemption, to which the prophet referred, would not be long delayed, and those who were expecting the coming of the Messiah should be holy Isaiah 56:1.

II. The blessedness of those who should be admitted to the privileges connected with the kingdom of God, and the coming of the Messiah.

1. Who they would be.

(1) The man who kept the Sabbath Isaiah 56:2-4.

(2) The stranger and foreigner Isaiah 56:3-6.

(3) The eunuch Isaiah 56:3-4.

2. The privileges of thus being admitted to the favor and friendship of God.

(1) They should be brought to his holy mountain.

(2) They should be made joyful in the house of prayer.

(3) Their offerings should be accepted.

(4) These favors should be extended to all people Isaiah 56:7-8.

III. A prophecy respecting the invasion of the land on account of the crimes of the nation.

1. The invasion is represented under the image of wild beasts coming to devour Isaiah 56:9.

2. The cause of this.

(1) The indolence and unfaithfulness of the watchmen.

(2) Their selfishness, avarice, and covetousness.

(3) Their revelry and intemperance Isaiah 56:10-12.

Whoever would partake of the blessings of the Gospel is 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, Isaiah 56:1-8. 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, Isaiah 56:9-12.

INTRODUCTION TO Isaiah 56

This chapter contains a prophecy of the conversion of the Gentiles, and their accession to the church, and of the corrupt state of the church afterwards, especially of its rulers, which brought in men comparable to wild beasts to devour. It begins with an exhortation to the duties of judgment and justice, enforced by the nearness of Christ's salvation, and the clear relation of his righteousness in the Gospel, and by the blessedness of the man that does those duties, and lays hold on those blessings, and observes the whole of religion, instituted and moral, Isaiah 56:1, when encouragement is given to eunuchs, and strangers or Gentiles, sensible and religious persons, to hope for acceptance with God, and that they shall be welcome to his house, with an answer to their objections, and promises of special favours, Isaiah 56:3 to which is subjoined a promise or prophecy of future additions, both of Jews and Gentiles, to the church of God in the latter day, Isaiah 56:8 and then follows a call upon some savage people, comparable to wild beasts, to come and devour, which will be previous to the above prophecy, Isaiah 56:9, the reason of which is the sad corruption of the rulers of the church, their ignorance, negligence, avarice, and drunkenness, Isaiah 56:10.

Ch. Isaiah 56:1-8. Removal of the religious Disabilities of Eunuchs and Proselytes

(1) The passage opens with a general exhortation to righteous conduct and a correct religious attitude, to be manifested by a strict regard for the sanctity of the Sabbath (Isaiah 56:1-2). (2) The main subject of the oracle is then introduced, viz., the fears entertained by foreigners and eunuchs that they would be excluded from participation in the blessings of the covenant (Isaiah 56:3). (3) To the latter class is promised the signal honour of a monument in the Temple and a name “better than sons and daughters,” i.e. more than compensating for the loss of that perpetuation through posterity of which a cruel fate had deprived them (Isaiah 56:4-5). (4) In like manner the “sons of the stranger” are reassured by the confirmation of their right to a full share in the worship of the new Temple (Isaiah 56:6-7 a). (5) The principle on which this privilege rests is stated in all its breadth and spirituality, viz., the destiny of the religion of Israel to supersede distinctions of race and to unite men of all nations in the common worship of the true God (7b, 8).

The short oracle stands in no very close connexion either with what precedes or with what follows. Although it has often been treated as an appendix to ch. 55, its real affinities seem rather to be with the group of prophecies which follow. Like them it presents features which are thought by some recent critics to point to a period subsequent to the return of the first exiles from Babylon (see Introduction, pp. lv–lx). It is urged that the religious status of the two classes referred to would hardly become a practical question until the new community was formed; that the adhesion of proselytes is spoken of by the second Isaiah as a natural consequence of Israel’s exaltation (Isaiah 44:5), and that nothing that happened prior to the release of the Jews is likely to have given rise to such misgivings as are expressed in Isaiah 56:3. Further, that the most obvious inference from Isaiah 56:7 b, 8 is that the Temple is already in existence, and that part of Israel has already been gathered. These indications, taken in conjunction with many references in chs. 57 ff., render it probable that we are here face to face with the problems raised by the situation of the new Jewish community in Palestine.

Isa 56:1-12.

THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD.

1. judgment--equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming

(Lu 3:3, 8-14).

So it shall be before the second coming

(Mal 4:4-6).

near to come--

(Mt 3:2; 4:17),

also as to the second coming

(Isa 62:10, 11; Lu 21:28, 31; Ro 13:11, 12; Heb 10:25).

righteousness--answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation

(Isa 46:13; Ro 3:25, 26).

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' Matthew 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.

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 Matthew 3:2; Luke 21:31; Romans 13:11; compare Isaiah 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.

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:

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.