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Commentary on Isaiah 56 verses 1–2
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.
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.
This man is also the son of the inner person, about which it is frequently said in Leviticus, a person is blessed in that he does and understands these following things as the priority: namely, judgment, justice, and the salvation of the Lord, all of which are near and are to be revealed to all the nations. Such a person also understands that he will not only do that which is commanded but will hold it firmly. And he will keep the sabbath so that he does not pollute it.… But we are called into freedom, and by this freedom Christ grants us that we do not work for food that perishes. Instead, cleaving to the Lord, let us say with the prophet, “It is good for me to stay close to God, and let us become one spirit with him, and let us fulfill the delightful sabbath, and we shall not belong to the six days in which the world was made.”
(Chapter 56, Verse 1) Thus says the Lord: Keep justice, and do righteousness, for my salvation is near to come, and my righteousness to be revealed. The Seventy, instead of righteousness, have translated mercy, the rest likewise. With the prophecy of the nations being fulfilled, which speaks of the coming of the word of God, changing the thorn and the nettle into cypress and myrtle, Isaiah speaks to the listeners of that time, urging them to do all that is right and prepare for the coming of the Savior, for He is the justice and mercy of God. For if the thoughts of the Saints are judgments: and we should have trained senses to discern between good and evil, why do we not always hold judgment, so that we do not despise the person of the poor in judgment, nor be intimidated by the power of the rich: but rather judge great as small, knowing according to Moses that the judgment of the Lord is, who judges the judges (Deut. I); according to which it is also read in the psalm: God stands in the congregation of the gods: but judges among the gods (Ps. LXXXI, 1). This that is now said: Keep judgment, and do justice, is similar to: Blessed are they that keep judgment, and do justice at all times (Psalm 105:3); so that they may justly pursue what is just. Although in the name of justice, every place seems to signify to me that whoever has done one justice is said to have fulfilled all the virtues that follow one another and adhere to one another: so that whoever has one, has them all, and whoever lacks one, lacks them all. This is what the fourteenth psalm signifies: He who walks blamelessly, and works righteousness (Ps. XIV, 2). And elsewhere it is written: Learn righteousness, you who dwell on the earth (Isai. XXVI, 9). And the words of the saints testify that the Savior, who became our righteousness, holiness, and redemption, is the mercy of God (I Cor. I): And God has sent forth his mercy and his truth (Ps. LVI, 4).
The inspired prophets spoke not only of things to come but also gave dogmatic and ethical instruction. And they announced both judgment and salvation to those of former times, so that by the promise of good things and by the warning of pains they might turn them from evil and point them to virtue. One can easily learn this from the present oracle. For the prophetic word counsels Israel to be held by righteousness and to have uprightness as the soul’s principle and then adds the prediction of the Savior and the revelation of mercy. For both [the moral and the predictive teaching] point to the Master’s appearing.
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SUMMARY
Isaiah 56:1 delivers a profound divine command, urging God's people to actively practice justice and righteousness. This imperative is powerfully grounded in the imminent arrival of God's promised salvation and the impending revelation of His perfect righteousness. The verse thus masterfully intertwines human ethical responsibility with the certainty of divine faithfulness, calling for a responsive obedience that anticipates and prepares for God's redemptive work in history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 56:1 masterfully employs several potent literary devices to convey its profound message. The most prominent is Parallelism, specifically synonymous parallelism, where the phrase "my salvation is near to come" is beautifully echoed and reinforced by "and my righteousness to be revealed." This technique emphasizes the deep, inseparable relationship between God's saving acts and the full manifestation of His just character. The verse also utilizes the Imperative Mood ("Keep ye judgment, and do justice"), which conveys the direct, authoritative, and non-negotiable nature of God's command, leaving no ambiguity regarding human responsibility. Furthermore, the verse functions as a quintessential Prophetic Oracle, delivering a divine message that seamlessly combines ethical instruction with an eschatological promise, a hallmark of Isaiah's overall prophetic style. The powerful juxtaposition of human action as a response to divine timing creates a compelling sense of urgency, purpose, and hope.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 56:1 profoundly articulates the fundamental biblical truth that divine grace and human responsibility are not opposing forces but are intricately and dynamically linked. God's imminent salvation and the revelation of His righteousness serve as both the powerful impetus and the ultimate goal for human ethical living. This verse unequivocally underscores God's active involvement in history, demonstrating His unwavering faithfulness to His covenant promises while simultaneously calling His people to reflect His very character in their daily lives. It reveals that God's justice is not merely punitive but fundamentally redemptive, aiming to establish right order, holistic well-being, and flourishing in His creation. The certain expectation of God's future action should therefore compel and empower present obedience, shaping a community that embodies the very righteousness it anticipates. This dynamic tension between the "already" (God's character and initial promises) and the "not yet" (the full realization of His kingdom) is a hallmark of biblical eschatology, where future hope inspires and necessitates present ethical engagement and faithful living.
REFLECTION AND APPLICATION
Isaiah 56:1 offers a timeless and profoundly challenging call for believers today, urging us to live with a keen awareness of God's active presence and His ultimate redemptive purposes. In a world often characterized by pervasive injustice, moral relativism, and a sense of despair, this verse calls us to anchor our lives in the unwavering certainty of God's coming salvation and the full revelation of His perfect righteousness. Our hope in His future intervention should never lead to passive waiting or quietism, but rather to an active, diligent, and passionate pursuit of "judgment" and "justice" in our personal lives, within our families, in our local communities, and in the broader global society. This means consistently upholding ethical standards, advocating tirelessly for the marginalized and oppressed, and striving for fairness, equity, and compassion in all our dealings and relationships. Our commitment to righteous living becomes a tangible and compelling witness to the God who is utterly faithful to His promises and who is actively working to set all things right. It serves as a powerful reminder that our actions matter profoundly, not as a means to earn salvation, but as an authentic and Spirit-empowered response to the God whose salvation is indeed "near."
Questions for Reflection
FAQ
What does it mean for God's "salvation" and "righteousness" to be "near to come" or "revealed"?
Answer: For God's "salvation" to be "near to come" signifies that His comprehensive acts of deliverance, restoration, and holistic well-being are not merely a distant hope but an imminent and certain reality that should profoundly shape present living. It implies a divine initiative that is on the verge of breaking into human history. Similarly, for His "righteousness" to be "revealed" means that His perfect moral character—His inherent rectitude, His faithfulness to His covenant, and His active commitment to setting all things right—will be fully manifested, unveiled, and demonstrated through His powerful actions in history. This revelation is a public, undeniable display of His just nature, confirming His integrity, power, and sovereign control. This concept of God's righteousness being revealed is a recurring and central theme in Isaiah, often intrinsically linked to His saving acts, as powerfully articulated in Isaiah 62:1-2.
Is this verse suggesting that human works earn God's salvation?
Answer: No, this verse does not suggest that human works earn God's salvation. Instead, it presents a covenantal dynamic where God's impending salvation serves as the powerful motivation and context for human obedience. The command to "keep judgment and do justice" is a call to live in alignment with God's character and covenant expectations, in anticipation of His gracious and certain intervention. It is a response of faithfulness and gratitude to a God who is already actively moving to fulfill His promises, rather than a prerequisite for earning His favor. This dynamic is consistent with the broader biblical understanding that salvation is fundamentally by grace through faith, and good works are the natural, Spirit-empowered fruit and evidence of that saving grace, as clearly articulated in Ephesians 2:8-10.
CHRIST-CENTERED FULFILLMENT
Isaiah 56:1 finds its profound and ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "salvation" that was "near to come" ultimately arrived in the incarnation, perfect life, atoning death, and glorious resurrection of Jesus. He is the very embodiment of God's saving power and the perfect, unveiled revelation of God's righteousness. Through His sacrificial death on the cross, Jesus accomplished the ultimate act of salvation, delivering humanity from the bondage of sin and the dominion of death, thereby establishing a new covenant grounded in His perfect obedience and the righteousness of God freely given to all who believe. The imperative to "keep judgment and do justice" is perfectly fulfilled in Christ, who flawlessly lived out God's righteous demands and calls His followers to do the same, empowered by the indwelling Holy Spirit. His first coming inaugurated God's kingdom, bringing salvation and revealing righteousness to those who believe, while His glorious second coming will fully establish God's perfect justice and complete salvation, when He will judge the living and the dead and make all things new. Thus, the anticipation of Isaiah 56:1 is realized in the past, present, and future work of Jesus, the righteous Branch.