Isaiah 56
PATcalled an everlasting covenant, (see lxi.8. Jer. xxxii. 40. «L 5.) in opposition to the law, which was designed but for a time, and was to give way to a better. And by the terms of this covenant, God will fulfil those promises which he made to David, of establishing his throne for ever: (see 2 Sam. vii. 16. Psal. lxxxix. 28.) which will not be fully verified, but in the Messias, of whose kingdom there shall be no end. (See Acts xiii. 34.) The exhortations in this chapter, to the ninth verse, are particularly directed to the Jews under captivity, and to the proselytes who were joined to them; many strangers, by conversing with the Jews, who were dispersed in foreign countries, being persuaded to embrace their religion,* The prophet encourages the latter to hope that God -will accept them, though they cannot lay claim to all the privileges the natural Jews valued themselves so much upon. God tells them, (v^r. 8.) that he will, in due time, add many other gentiles to his church, and make them one body with the Jews: which prediction plainly relates to^ the times of the gospel, cause it might bfe observed under the captivity, when many other ceremonial laws, particularly those concerning sacrifice, could not.
Isaiah 56:1
JX.EEP ye judgment and do justice, for my salvation is near to come, &c. Compare xlvi. 13. An exhortation resembling that of John Baptist, (Matt. iii. 2.) whereby men arc required to prepare their minds, and render themselves fit objects of God’s mercy.
Isaiah 56:2
That’ keepeth the sabbath from polluting it. The sabbath was ordained as a sign or token of God’s covenant with his people; (sceExod.xxxi.13. Ezek.xx. 12.) whereupon the observation of it was the distinguishing character of a Jew, by which he declared himself a worshipper of the true God, who created heaven and earth, and instituted the. sabbath as a memorial of that creation..The keeping the sabbath is a precept here more particularly mentioned, be-
Isaiah 56:3
Neither let the son of the stranger, who hath joined himself unto the Lord, speak, saying, &c. The strangers were those who joined themselves with the Jews in worshipping the true God, without being circumcised, or obliging themselves to observe the whole law of Moses. They are called devout Greeks, or religious proselytes, and the worshippers of God, in the Acts. (See xiii. 47. xvii. 4.,xviii. 7.) God here declares his accepting of such, thereby preparing a way for the gospel institution, when the partition-wall between the Jews and gentiles should be broken down. Neither let the eunuch say, Behold, I am a dry tree.’] Fruitfulness was one of the principal blessings promised under the law. (See Gen. xlix. 25. Deut. xxviii. 4.) In like manner, barrenness was both a curse and a reproach. (See note on iv. 1.);
Isaiah 56:4
Behold, I have given him to be a witness to the people. David is in the prophets often put for Christ, in whom all the promises made to David are to bo fulfilled. (See Jen xxx.9. Ezek. xxxiv. 23. Hos. iii. 5.) And as all the prophets are God’s witnesses, (see the note onxliii. 10.) so that title does in an eminent manner belong to the Messias, who was the great Prophet that should come into the world: accordingly he is styled the faithful witness, (Rev. i. 5.) and for this cause came he into the world, that he should bear witness to the truth, as he speaks himself, (John xviii. 37.) A leader and commander of the people.]The word nagid, which is translated leader, -signifies likewise a prince, or ruler; and so it is translated, Damix.26. where the same title is given to the Messias.
Isaiah 56:5
Behold, thoushalt c&ll a nation that thou knowest not. Christ is elsewhere styled the light of the gentiles. (See xlii. 6, xlix.6.) For he hath glorified thee.] See the note on lii. 13. Even to them will I give in my house and xvilhin my tvalls a place and a name better than that of so7is and of daughters, &c] Eunuchs were forbid to enter into the congregation of the Lord, or join themselves with the Jews in their public assemblies, (Deut xxiii. 1.) Here God tells them the time is coming, when these restraints shall be taken off; the inward endowments of the soul shall be sufficient to give pious persons a title to the communion of saints, and their names shall be written in the book of life, a more lasting remembrance than posterity can entitle them to. (See Colos. iii. 11.), Ver. G. Also the sons of the stranger, [compare lx. 10.] — every one that keepeth the sabbath from polluting it.] The words of the fourth commandment do plainly include all strangers that lived within the gates of the Jews, expressed elsewhere by the stranger that sojournelh with thee, (Exod. xii. 48. sec likewise Lev. xxv. 47.) So the Septuagint understood the words of the fourth commandment, and render them, 6 ttqqo(\vtos 6 Trapoac&v iv cot: the jyroselyte that sojourns with thee. And yet the later rabbins maintain, that the precept of the sabbath only obliges such proselytes as are circumcised. (Sec Selden, de Jure Nat. et Gentium, lib. iii. cap. 12.) And taketh hold of my covenant.] The sabbath was ordained as a sign or token of God’s covenant with his people. (See the note upon ver. 2.) So that keeping the sabbath was one sort of initiation into that covenant.
Isaiah 56:6
Seek ye the Lord while he may be found, &c. A general exhortation to men, to make use of the means and opportunities of grace which the gospel offers. To the same purpose are those exhortations we read in the New Testament, not to receive the grace of God in vain, (2 Cor. vi. 2.) and to hearken to God’s voice while it is called to-day, (Heb. iii. 13.) Which places intimate, that men may outlive their day of grace, and either themselves be hardened through the deceitfulness of sin; or else God may remove their candlestick, and take away those means of instruction from them, which they made no better use of.. (See Matt. xxi. 43.)
Isaiah 56:7
And let him return unto the Lord, and he will have mercy upon him. A general promulgation of pardon, such as properly belongs to the gospel-state. (Compare Matt. xi. 28. Luke xxiv. 47. Acts xiii. 38, 39.) Even them will I bring to my liply mountain, &c] This may be understood of those gentile worshippers, who paid their devotions in the court of tlte gentiles, a place within the precincts of the temple, set apart for that purpose. Many oiTthc.se came from distant countries to Jerusalem, atthc solemn festivals. (See John xii. 20. Actsviii. 27.) But we are likewise to understand the words, of the gentiles coming into the Christian church, and joining in the worship of it. Their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people.] We may understand the words partly of those sacrifices which the gentile converts did. offer under the second temple: but the calling of the temple the house of prayer, doth make it probable that the sacrifices here mentioned are chiefly to be understood,of those spiritual sacrifices of prayer a&d thanksgiving, which arc proper to the Christian worship. (See Hcb. xiii. 15. 1 Pet. iu 5.) What Calvin saith upon the place, " Loquitur propheta figuris, quae suae conveniunt astati," The prophet* uses such expressions, with relation to the gospel-times, as are taken from the usages of his own time, is a good rule for explaining the.idioms of the prophetical writings, where, the state of the Christian church is often described by representations taken from the Jewish temple and government. (See the notes on xix. 19. lxvi. 23.) Mine house shall be called a house of prayer for all people.] It was designed for other nations, as well as the Jews, to say their prayers in, at its first dedication by Solomon. (See 1 Kings viii. 41, 42.) Although the number of pro-, selytes was not considerable till the times of the second temple. Ver. S. Tlie Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, &c.] The gathering the dispersed Jews into one body and people again, is but an earnest of what I will do, when at theful-^ ness of time I shall gather together in one all things bij Christ, Ephcs. i. 10. (See the note on liv. 7.)
Isaiah 56:8
For my thoughts are not your thoughts, &c. My purposes in revealing, the gospel cany in them such marks of goodness and condescension in forgiving sinS, (see ver. 7.) and of truth and faithfulness in fulfilling my promises, (sec ver. 10, 11.) that they as far exceed the measures of human proceedings, as heaven is high above the earth. <..
Isaiah 56:9
All ye beasts of the field, come to devour; yea, all ye beasts of the forest. A new chapter should have been, begun here.; for.this is a new prophecy, setting forth, in. the remainder of this and in the following chapter, the sins and miseries which ushered in and ended in the captivity: when, first, Pharaoh-Nechoh made the land tributary; (2 Kings xxiii. 33.) then bands of the Chaldeans, Syrians, Ammonites, and Moabitcs, invaded it; (ibid.xxiv. 2.) and. at last Nebuchadnezzar completed its destruction. (Compare the expressions here with Jer. xii. 9. Habak. ii. 17.) Ver.’ 10. His watdimen are blind: they are all dumb dogs, &c.] The cause of these miseries is imputed here to. the ignorance and carelessness of their governors, both in church and state (see the following verse), whom the prophet compares to dumb dogs, that give no warning pf approaching thieves or enemies, but give themselves up to, sleep and idleness..
Isaiah 56:10
For as the rain cometh down, and the snow from heaven, &c. You find by experience that the rain and snow fulfil my pleasure, and answer the ends for which I send them down upon the caxth: and you may be assured that my word and promise shall be much more effectual, and fulfil all my gracious purposes and designs, of bringing men from darkness to light, and from the power of Satan to God.
Isaiah 56:11
Yea, they are greedy dogs. Or impudent, so the word naz elsewhere signifies. (Sec Prov. vii. 13. xxi. 29.) In -like manner Homer describes impudence, by Kvvbc ofifxaT t’xwv, having the eyes, or look, of a dog. They are shepherds that cannot understand.] The word shepherd signifies civil governors, as well as ecclesiastical guides. (Sec xii v. 28. Jer. xxv. 34. xlix. 19. Zech. xi. 3.5.. 8, &c. xiiu 7.) They all look to their own way, every ont for his gain, from his quarter.] That is, every one from his quarter minds only his own advantage; they are all alike, from one end to the other: so the word miklzatzeb signifies/rom every quarter, Gen. xix. 4.
Isaiah 56:12
For ye shall go out with joy, and be led forth with peace. This may be particularly meant of the Jews’ return from captivity, as the second verse in the next chapter is to be applied to them: but then we arc to consider their call out of Babylon to be an emblem of a greater deliverance; when God will call men by the gospel out of darkness into his marvellous light: upon which account the Christians are called a chosen generation, and a peculiar people, whom God hath separated to himself from the rest of the world. (See 1 Pet. ii. 9. Gal. i. 4.) Compare the phrase, go out, with xlii. 7. xlix. 9. The words may be understood of the final restoration of the Jews, which shall be accompanied with bringing in the fulness of the gentiles. (Compare xxxv. 10.) The mountains and hills shall break forth before you into singing, &c] See note on xlii. 10. To-morroiv shall bexts this day, and much more abundant.] This they said to deride the threatenings of destruction which the prophets denounced against them.,
Instead oftlie thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree. Spiritual blessings are often represented under the emblems of fruitfulness and plenty. (Compare xxxv. 2.) So here we may take the words as importing that virtue and holiness shall spring up instead of vice and wickedness; good menbeing elsewhere compared to fruitful trees: (sec Psal. i. 3. Luke vi. 44, 45.) as the wicked are resembled to briers and thorns. (See the note on ix.18.) Or else the words may import a renovation of the world, and restoring it to a paradisiacal state, as some understand the promise of a new heaven and new earth, mentioned lxv. 17. And it shall be unto the Lord for aname, for an everlasting sign, &c] It shall turn to God’s praise, and be an everlasting monument or memorial of his goodness. Thus the expression, for a name, is used Jer. xiii. 11. where, for a name, for a praise, and/or a glory, are used as equivalent terms. So Ezek. xxiii. 10. where our translation reads,* Site became famous among women, it is in the original, She became a name among women.