The two chapters before us carry on the same line of truth we have seen since the rejection and atoning death of Christ came distinctly into view, and pursue the consequences of that infinite fact. As far as a natural division goes, I should be disposed to close the first subject treated in them with verse 3 of chapter 56, and then to take from verse 9 to the end of chapter 57 as completing not the second only but the entire section, which began with chapter 49. According to this, we should have here, first, the ways of the Lord founded on the Messiah's death for sin in respect of the godly, even outside Israel; and, secondly, His ways, when He was despised with the ungodly, not merely outside but in the midst of Israel. For they are not all Israel who are of Israel.
Some have drawn from the Lord's citation of a clause of this section, that He intimates its then approaching accomplishment in the Christian Church. Now I do not deny that we have broad moral principles, as of grace on God's part, in Isa. 55, so in its flowing out to the Gentiles in Isa. 56, which are now realized in the gospel and the Church, even more fully than anything here developed. But we ought not to overlook the fact that neither in Matthew nor in Luke is the Lord represented as quoting the reference to all the nations: an omission the more notable, inasmuch as in both these gospels, above all others, though in each for a special reason, we have more respecting the change of dispensation then at hand, and the call of grace going out to the Gentiles than anywhere else. I cannot but gather thence, that, though in fact as the full citation in Mark shows, the Lord did quote the words of our prophet without abridgment, yet this marked exclusion of “all nations” in the two gospels which most insist on the change from Israel to the Gentiles, is meant to intimate that no such application was then in His mind, but simply the gross perversion of Jehovah's house of prayer into a den of robbers before His eyes, even as Jeremiah reproached the Jews of his day. There is nothing, therefore, if this be correct, to turn aside the fulfillment of this blessed fruit of the cross from the future, however large the terms may be, and this not without purpose on God's part.
The chapter, then, opens not with a call to sinners, as such, to repent and believe the gospel; but to the people of God to keep judgment and do justice, though the reason assigned is in no way the law given by Moses, but “my salvation is near to come, and my righteousness to be revealed.” When the apostle unfolds the glad tidings, he says that God's righteousness is being revealed in the gospel; that it is manifested apart from law. Clearly this goes farther. Salvation is come, as we find in Eph. 2, “For by grace are ye saved through faith;” though, in view of our resurrection and glory, we as truly say that it is nearer than when we believed. For we through the Spirit wait for the hope of righteousness by faith. The righteousness is established and we are justified in virtue of this already; but we await through the Spirit the hope, the glorious issue, proper to that righteousness, when even in the body we shall be conformed to the image of God's Son: “whom he justified, them he also glorified.” But this is the language of the New-Testament apostle, not of our Old-Testament prophet, who is occupied with the earthly people and their hopes, but in God-given terms of such comprehensiveness as to justify the largest ways of grace. “Blessed is the man that doeth this, and the son of man that layeth hold on it,” &c. The following verse (3) is even more express: the most distant,” the son of the stranger,” and the most desperate, “the eunuch,” were not beyond the reach of God's merciful and mighty blessing. And this is repeated in the most forcible language as to both classes in the subsequent verses 4-7, concluding with the expression of Jehovah's mind to be known and read of all men, that His “house should be called an house of prayer for all people.” “The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, besides those that are gathered unto him.” (Ver. 8.)
The second part (from 56:9 to 57:21) stands out in startling contrast at first sight, but I doubt not it flows from the same principle. The grace which goes out ever so actively to the most miserable is of all things the most intolerant of evil; and its dealing is ever most delicate and jealous with those that are near enough to be so much the more responsible to reflect the Lord brightly.
The Gentile oppressors are first invited to lay waste. (Ver. 9.) Those who ought to have watched and tended the beautiful flock of Jehovah not only slept, but they awoke to their own greed of gain and love of present ease, as indifferent about God as about His people. (Ver. 10-12.) On the other hand, the Shepherd of Israel neither slumbered nor slept, and if the righteous perished without a soul's laying it to heart, it was but His hand after all taking the righteous away from the evil to come. (Chap. 57:1, 2.)
Next, the prophet under various figures of uncleanness arraigns the idolatrous Jews. (Ver. 3 et seq.) The sketch is most energetic, and the general scope is plain. The only allusion which strikes me as calling for particular notice is found in verse 9, “And thou wentest to the king with ointment.” This will be the climax of their heartless desertion of Jehovah, and rejection of the Messiah. They received not Him who came in His Father's name; they will receive another who will come in his own name. The spirit of this has been often verified, doubtless; but it awaits its full final signature in the Antichrist of the last days. He is “the king,” as abruptly (but so much the more strikingly) brought in here as in Dan. 11:36-4036And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. 37Neither shall he regard the God of his fathers, nor the desire of women, nor regard any god: for he shall magnify himself above all. 38But in his estate shall he honor the God of forces: and a god whom his fathers knew not shall he honor with gold, and silver, and with precious stones, and pleasant things. 39Thus shall he do in the most strong holds with a strange god, whom he shall acknowledge and increase with glory: and he shall cause them to rule over many, and shall divide the land for gain. 40And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. (Daniel 11:36‑40). Unbelief as blindly acquiesces in the false and evil, as it ignores the truth and hates righteousness and grace. “The king” is not “the woman,” “the great whore,” but rather what works the destruction of Babylon, though only the more audaciously opposed to God and the Lamb. The Jew will play a solemn part during this last struggle in the end of the age. The king will be in the land and city destined for the Messiah; the center of the Babylonish system is the great city of the west, Rome: but God will destroy the one, and the Lamb vanquish the other.
In the midst of this harrowing description of coming wickedness and woe, the Lord contrasts with the hopeless destruction of the apostate Jews him that trusts in Himself as destined to possess the land (so long the prey of one usurping stranger after another) and to inherit His holy mountain (even to this day the boasted spoil of the infidel). “Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people. For thus saith the high and lofty One that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend forever, neither will I be always wroth; for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways and will heal him.” (Ver. 14-11.) “Except those days should be shortened, no flesh should be saved: but for the elect's sake they shall be shortened.” Yea, the Lord will heal, lead, and comfort. He creates thankful praise. Peace is His word, peace to him that is far off and to him that is near; but as for the wicked, like the troubled sea that casts up mire and dirt, “There is no peace, saith my God, to the wicked.” Let the Jew take heed. Certainly the wicked of that people shall not escape.