Albert Barnes Commentary Isaiah 56

Thus says the Lord—That is, in view of the fact that the kingdom of God was to come in the near future. Yahweh states what was necessary for them to prepare for it, and what character He demanded of those who were inclined to embrace its offers and who would be admitted to its privileges.

Keep 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 also necessary so that they might escape His indignation.

My salvation is near to come—It should be kept in mind that this was regarded as addressed to the Jews in exile in Babylon. There is probably a primary reference in the words to the deliverance they were about to experience from their long and painful captivity.

However, at the same time, the language is appropriate for the coming of the kingdom of God under the Messiah, and the entire scope of the passage requires us to understand it as referring to that event. Language similar to this occurs frequently in the New Testament, where the sacred writers seem to have had this passage in view (Luke 21:31; Romans 13:11).

Therefore, it is to be regarded as having a reference to the future coming of the Messiah. Perhaps it was designed to describe the series of deliverances that would end the painful bondage in Babylon, bringing the people of God to perfect freedom and to the full fruition of His favor.

Although the actual coming of the Messiah at the time of the exile was comparatively remote, yet the beginning of the great work of their deliverance was near. They were soon to be rescued, and this rescue was to be only the first in a series of deliverances that would result in the entire redemption of the people of God. It was also to be the public pledge that all He had promised concerning the redemption of the world would certainly be accomplished.

To be revealed—To be made known; to be publicly manifested.

Blessed is the man - Hebrew, ‘The blessings of the man’ . 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 contrast to 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 intentionally used a word denoting one in humble life. The particular blessing to which he refers is specified in Isaiah 56:7-8.

That does this - That is, this which the prophet soon specifies—keeping the Sabbath, and abstaining from evil.

And the son of man - Another form of expression denoting man.

That lays hold on it - Hebrew, ‘Binds himself firmly 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 keeps 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 (Exodus 31:13–17).

At home, in their own nation, it maintained a 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. Consequently, as this served to distinguish them from other people, it is used here to signify the observance of the rites that 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. 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 divine favor and mercy would descend on people through a different channel. In regard to the importance of the Sabbath, see the note at the close of Isaiah 58:1-14.

And keeps his hand ... - That is, he 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.

Neither let the son of the stranger - The foreigner who will become a proselyte to the true religion.

That has joined himself - That has embraced the true faith and become a worshipper of the true God. It is evidently implied here that there would be such proselytes, and that the true religion would be extended so as to include and embrace them. The idea is that they are to be admitted to the same privileges as those who had long been recognized as the people of God.

The Lord has utterly separated - Let him not consider himself to be an outcast, or cut off from the privileges of the people of God.

This language is used with reference to the opinion which prevailed among the Jews that the Gentiles were excluded from the privileges of the people of God, and it is designed to intimate that in the future all such barriers would be broken down.

Those who entered the church as proselytes from the pagan world were not to come in with any sense of inferiority regarding their rights among His people. Instead, they were to feel that all the barriers which had previously existed were now broken down, and that all people were on a level. There is to be no assumption of superiority of one nation or rank over another; there is to be no sense of inferiority of one class in reference to another.

Neither let the eunuch say - This class of men was usually set over the harems of the East (Esther 2:3, Esther 2:14–15, Esther 4:5), and they were also employed as high officers at court (Esther 1:10, Esther 1:12, Esther 1:15; Daniel 1:3; Acts 8:27). The word is sometimes used to denote a minister of court, a court officer in general (Genesis 37:6, Genesis 39:1). The Targum often renders the word by רבא rabbâ' — “a prince.”

Behold, I am a dry tree - A dry tree is an emblem of that which is barren, useless, unfruitful. By the law of Moses such persons could not be enrolled or numbered in the congregation of the Lord (Deuteronomy 23:2).

The sense here is that they would no longer be subjected to the religious and civil disabilities to which they had previously been. These external barriers to the full privileges among the people of God would be removed. All classes and ranks would be admitted to the same privileges; all would be on the same level .

For thus saith the Lord unto the eunuchs - Even the eunuchs, who have previously been excluded from the privileges of the people of God, and who have been regarded as a separated and degraded people, will be admitted to the same privileges as others.

That keep my sabbaths - The word is used here in the plural, though the weekly Sabbath is probably particularly intended. It may be, however, that the word is used to represent religious observances in general (see the notes at Isaiah 56:2).

And choose the things that please me - Who will be willing to sacrifice their own pleasure and preferences to those things which I choose, and in which I delight.

And take hold of my covenant - Hold fast, or steadily maintain my covenant. On the meaning of the word ‘covenant,’ see the notes at Isaiah 28:18; Isaiah 42:6; Isaiah 49:8; Isaiah 54:10.

Will I give in mine house - That is, they shall be admitted to all the privileges of entering my house of prayer, and of being regarded as my true worshippers, and this shall be to them a more invaluable privilege than would be any earthly advantages. The word ‘house’ here refers undoubtedly to the temple, regarded as emblematic of the place of public worship in all ages.

And within my walls - The walls of the city where God dwelt, referring primarily to the walls of Jerusalem. They should be permitted to dwell with God, and be admitted to all the privileges of others. All, of all classes and conditions, under the reign of the Messiah, should be regarded as on a level, and entitled to equal advantages. There should be no religious disabilities arising from caste, age, country, color, or rank of life. Those who had any physical defect should not on that account be excluded from his favor, or be regarded as not entitled to his offers of mercy.

The lame, therefore, the halt, the blind; the man of color, the African, the indigenous person of the forests; the Hindu and the Islander; all are to be regarded as alike invited to participate in the favor of God, and none are to be excluded from the ‘house’ erected to his praise, and from within the ‘walls’ of the holy city where he dwells.

A place - Hebrew, יד yâd - ‘A hand.’ The word is, however, used to denote ‘a place’ (Deuteronomy 23:13; Numbers 2:17; Joshua 8:10). It is sometimes used in the sense of ‘monument,’ or ‘trophy’ (1 Samuel 15:12; 2 Samuel 18:18), as if a monument were a hand pointing out or showing anything. The word here denotes, however, a place, and means that the excluded foreigner and the eunuch should be admitted to a place in the temple of God; that is, should be admitted to the favor of God, and be permitted to dwell with him.

And a name - As it was regarded among the Hebrews as one of the highest honors to have a numerous posterity, the idea here is, that they should be admitted to the highest possible honor - the honor of being regarded as the children of God, and treated as his friends.

And I will give them an everlasting name - Their memory shall not perish. They shall be admitted to eternal and unchangeable honors - the everlasting honor of being treated as the friends of God.