--- title: "Isaiah 56 - Study King James Bible with the biblical illustrator" description: "Read Isaiah 56 with the biblical illustrator commentary. 1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. 2 Blessed is the man that" image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg" url: "https://realbiblebelievers.com/study/the-biblical-illustrator/isaiah/56" --- [ Read](/kjv/isaiah/56)[ Commentary](/study/isaiah/56)[ Interlinear](/interlinear/isaiah/56) Audio 1 Thus saith the LORD, Keep ye judgment, and do justice: for my salvation *is* near to come, and my righteousness to be revealed.* 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. 3 ¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I *am* a dry tree. 4 For thus saith the LORD unto the eunuchs that keep my sabbaths, and choose *the things* that please me, and take hold of my covenant; 5 Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. 6 Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; 7 Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices *shall be* accepted upon mine altar; for mine house shall be called an house of prayer for all people. 8 The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather *others* to him, beside those that are gathered unto him.* 9 ¶ All ye beasts of the field, come to devour, *yea*, all ye beasts in the forest. 10 His watchmen *are* blind: they are all ignorant, they *are* all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.* 11 Yea, *they are* greedy dogs *which* can never have enough, and they *are* shepherds *that* cannot understand: they all look to their own way, every one for his gain, from his quarter.** 12 Come ye, *say they*, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, *and* much more abundant. [Isaiah 55](/study/isaiah/55) [Isaiah 57](/study/isaiah/57) ## Commentary To verse 1 [Isaiah 56:1](/kjv/isaiah/56/1) *Thus saith the Lord, Keep ye judgment* **Privilege and responsibility** The doctrine of the passage is simply this, that they who enjoy extraordinary privileges, or expect extraordinary favours, are under corresponding obligations to do the will of God; and, moreover, that the nearer the manifestation of God’s mercy, whether in time or eternity, the louder the call to righteousness of life. These truths are of no restricted application, but may be applied wherever the relation of a Church or chosen people can be recognized. (*F. A. Alexander.*) **God’s mercy and man’s duty** When God is coming towards us in a way of mercy, we must go forth to meet Him in a way of duty. (*M. Henry.*) **Reformation the precursor of regeneration** God does not demand of a man, when He sends to him the gracious announcement of the Gospel, that he should change his heart, in order to his having a share in His proffered mercy. He does not say to him, You are now a disloyal subject, and before you can have an interest in the blood of My Son, I require you to become loyal. But He does require that he should set himself to the giving up the overt acts of disloyalty. He sends the tidings of a flee pardon to His alienated subjects, but He bids them, as it were, get ready for its reception. “Keep ye judgment, and do justice,” etc. The manner in which the doctrines of Scripture are oftentimes propounded has a distinct tendency to repress men’s energies, or to give them an altogether wrong direction. The Bible addresses itself unreservedly to sinners, as though they had a moral power of action, for which they were, in the largest sense, accountable, and through which they might make some progress towards deliverance. Hence, it calls on the wicked to forsake his ways, and the unrighteous man his thoughts, and to turn unto the Lord. It bids them cease to do evil, and learn to do well; it clearly demands a preparatory reformation, and such an attention to the conduct as shall, in some sense, make way for the free pardon of the Gospel. ** I.**SHOW WHAT LIES WITHIN THE POWER OF THE UNCONVERTED; AND WHAT, THEREFORE, THEY ARE BOUND TO DO IF THEY HOPE FOR, CONVERSION. We apply this direction to the case of every individual, whatever his station in society; and we consider it as requiring of him a more diligent attention to the duties of that station, as preliminary to his obtaining a single share in the mercies of redemption. If he be living in any known sin, let him renounce it. God’s Spirit, so to speak, is scared away by his intemperance, his lust, his uncontrolled tempers, and if he would hope for visitation from this Spirit, let him strive to sweep the chamber, and to garnish it for its reception. ** II.**THE PERFECT HARMONY OF THESE STATEMENTS WITH THE DOCTRINES OF GRACE. We are accustomed to preach to you the insufficiency of works, in helping forward that justification which is purely of faith; and now we seem to teach the vast importance of works, and those, too, works wrought by mere human strength, as distinctly instrumental to human salvation. **1.**The throwing of a man upon certain resources which we hold him to possess, is not representing him as able to advance one step without God. It is God’s own appointment that we should use the strength which we have, before more is imparted; and since we only teach submission to this appointment, there can be nothing of interference with the freeness of grace. **2.**Our representation of the duties of the unconverted, if they desire conversion, must be correct, inasmuch as it is formed altogether on a Scriptural model. We refer you to the preaching of John the Baptist, as furnishing this model. **3.**There is a difficult passage in the history of our Lord’s ministrations, which can only be explained on the supposed truth of what we have advanced. When the young man came to Jesus, and demanded what good thing he must do that he might have eternal life, the Saviour replied, “If thou wilt enter into life, keep the commandments.” **4.**We admit that, if a man reform his life under the idea that the reform is meritorious, he may possibly be no nearer conversion i but if he attempt to reform, simply as a preliminary, he shall, surely, be thereby brought unto greater fitness for the reception of grace; and yet the grace when it comes shall have lost none of its characteristics, but still be grace the very freest and the most undeserved. **5.**Again, salvation is a thing of faith, not of works. The very desire after conversion pre-supposes faith. If a man do not believe in the coming wrath, he can have no wish for a change that is to secure him against the outbreak of that wrath i and in exhorting him unto an immediate fighting against sin, we exhort him to bring his faith into practice. **6.**The individual who goes out into the arena of life and makes an effort in his own strength to overthrow evil, will be a hundredfold better taught the moral decrepitude of man, by the little progress that he makes, or the defeat that he sustains, than another who sits down in his closet and seeks to ascertain his native insufficiency by throwing his power into a balance, or computing it by a process of mathematical calculation. (*H. Melvill, B. 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