Salvation for All: A Coptic Orthodox Commentary on Isaiah 56

Executive Summary ✨

Isaiah 56, a beacon of hope in the Old Testament, proclaims salvation for all nations, challenging narrow conceptions of covenant membership. This chapter emphasizes God’s inclusive love, extending blessings to foreigners and eunuchs who keep His Sabbath and hold fast to His covenant. Rejecting ritualistic piety devoid of genuine devotion, Isaiah highlights the importance of inward transformation and righteous living. God’s house will be a house of prayer for all peoples. The chapter closes with a stark contrast, condemning negligent shepherds (leaders) who prioritize self-interest over the welfare of God’s flock. Through this multifaceted message, Isaiah foreshadows the universality of salvation offered through Jesus Christ, echoing the Coptic Orthodox Church’s call to embrace all people in the love of God. The prophet’s words resonate profoundly today, urging us to cultivate inclusivity, genuine faith, and compassionate leadership.

Isaiah 56, at its core, is a prophetic call to embrace inclusivity within the people of God. It’s about salvation for all nations, not just a select few. This is reflected throughout scripture, from the Old Testament prophecies to the New Testament’s fulfillment of God’s promise to Abraham: “In you all the families of the earth shall be blessed” (Genesis 12:3). Let’s delve into the chapter and uncover its timeless message.

Commentary Sections 📖

Isaiah 56:1

Hebrew: כֹּה אָמַר יְהוָה שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת

KJV: Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed.

NKJV: Thus says the Lord: “Keep justice, and do righteousness, For My salvation is about to come, And My righteousness to be revealed.”

This opening verse sets the tone for the entire chapter. The Lord commands His people to “keep justice and do righteousness.” This isn’t merely about outward adherence to the Law, but a call to inner transformation. The phrases “my salvation is near to come” and “my righteousness to be revealed” carry profound eschatological weight, pointing to the future Messianic age. It hints at God’s redemptive plan not being distant or theoretical, but rather imminent and tangible.

St. Cyril of Alexandria comments on this urgency, reminding us that, “Ἡ γὰρ δέουσα ἡμᾶς ἐν πᾶσι φυλάττειν ἀκρίβεια, τῆς ἐγγὺς οὔσης ἡμῖν σωτηρίας” (He gar deousa hemas en pasi phylattein akribeia, tēs engys ouses hēmin sōtērias – The precision we must keep in all things, because our salvation is near). [Commentary on Isaiah, PG 70, 1216A].

Spiritual Application: We are called to live lives of justice and righteousness *now*, anticipating the coming of the Lord. We need to act justly, and that begins by ensuring our digital presence (including our websites hosted on great services like dohost) are accessible to all.

Isaiah 56:2

Hebrew: אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה־זֹּאת וּבֶן־אָדָם יַחֲזִיק בָּהּ שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וְשֹׁמֵר יָדוֹ מֵעֲשׂוֹת כָּל־רָע

KJV: 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.

NKJV: Blessed is the man who does this, And the son of man who lays hold on it; Who keeps from defiling the Sabbath, And keeps his hand from doing any evil.”

This verse emphasizes the importance of keeping the Sabbath and abstaining from evil. Notice it does not say “observes” the sabbath but “keeps from polluting it.” The Sabbath, a day of rest and worship, is not merely about abstaining from work; it’s about sanctifying the day and turning our hearts toward God. The “son of man” isn’t just any person, but could well be a veiled reference to Christ.

The emphasis on abstaining from evil is crucial. It isn’t enough to outwardly observe religious rituals. True righteousness is reflected in our actions and our moral choices. St. Athanasius says, “Ἡ γὰρ ἀρετὴ οὐκ ἐν τῷ λέγειν, ἀλλ’ ἐν τῷ πράττειν ἐστί” (He gar aretē ouk en tō legein, all’ en tō prattein esti – Virtue is not in speaking, but in doing). [Life of Antony, 3].

Spiritual Application: We are called to keep the Lord’s Day holy and dedicate it to prayer, worship, and acts of charity. Moreover, every day, we must be mindful of our actions and strive to avoid evil in all its forms.

Isaiah 56:3-5

Hebrew: וְאַל־יֹאמַר בֶּן־הַנֵּכָר הַנִּלְוָה אֶל־יְהוָה לֵאמֹר הַבְדֵּל יַבְדִּילַנִי יְהוָה מֵעַל עַמּוֹ וְאַל־יֹאמַר הַסָּרִיס הֵן־אֲנִי עֵץ יָבֵשׁ׃ כִּי־כֹה אָמַר יְהוָה לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת־שַׁבְּתוֹתַי וּבָחֲרוּ בַּאֲשֶׁר חָפָצְתִּי וּמַחֲזִיקִים בִּבְרִיתִי׃ וְנָתַתִּי לָהֶם בְּבֵיתִי וּבְחוֹמֹתַי יָד וָשֵׁם טוֹב מִבָּנִים וּמִבָּנוֹת שֵׁם עוֹלָם אֶתֵּן־לוֹ אֲשֶׁר לֹא יִכָּרֵת׃

KJV: 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. 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; 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.

NKJV: Do not let the son of the foreigner Who has joined himself to the Lord Speak, saying, “The Lord has utterly separated me from His people”; Nor let the eunuch say, “Here I am, a dry tree.” For thus says the Lord: “To the eunuchs who keep My Sabbaths, And choose what pleases Me, And hold firmly My covenant, Even to them I will give in My house And within My walls a place and a name Better than that of sons and daughters; I will give them an everlasting name That shall not be cut off.”

This is the heart of Isaiah 56. It explicitly extends God’s covenant to foreigners (“son of the stranger”) and eunuchs. In ancient Israelite society, both groups were often marginalized and excluded from full participation in religious life. This passage boldly declares that God welcomes all who join themselves to Him, regardless of their origin or physical condition. This is not about erasing boundaries entirely, but rather about recognizing that faith transcends ethnicity and physical limitations. The eunuch, considered “a dry tree” (barren and without posterity), is promised a name better than sons and daughters – an “everlasting name.” This promise transcends earthly lineage and speaks to spiritual inheritance.

Patristic Reflection: St. John Chrysostom eloquently speaks about the universality of God’s love in his Homilies on Romans: “οὐ γὰρ ἔστιν Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔστι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ” (ou gar estin Ioudaios oude Hellēn, ouk esti doulos oude eleutheros, ouk eni arsen kai thēly; pantes gar hymeis eis este en Christō Iēsou – For there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus). [Homily 19 on Romans]

Spiritual Application: This passage challenges us to examine our own biases and prejudices. Are we truly welcoming of those who are different from us? Do we extend God’s love and grace to all, regardless of their background or circumstances? We must strive to embody the inclusive spirit of Christ, recognizing that all are children of God.

Isaiah 56:6-8

Hebrew: וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל־יְהוָה לְשָׁרְתוֹ וּלְאַהֲבָה אֶת־שֵׁם יְהוָה לִהְיוֹת לוֹ לַעֲבָדִים כָּל־שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ וּמַחֲזִיקִים בִּבְרִיתִי׃ וַהֲבִיאוֹתִים אֶל־הַר־קָדְשִׁי וְשִׂמַּחְתִּים בְּבֵית־תְּפִלָּתִי עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל־מִזְבְּחִי כִּי־בֵיתִי בֵּית־תְּפִלָּה יִקָּרֵא לְכָל־הָעַמִּים׃ נְאֻם אֲדֹנָי יְהוִה מְקַבֵּץ נִדְחֵי יִשְׂרָאֵל עוֹד אֲקַבֵּץ עָלָיו אֶל־נִקְבָּצָיו׃

KJV: 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; 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. The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him.

NKJV: “Also the sons of the foreigner Who join themselves to the Lord, to serve Him, And to love the name of the Lord, to be His servants—Everyone who keeps from defiling the Sabbath, And holds fast My covenant— Even them I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices Will be accepted on My altar; For My house shall be called a house of prayer for all nations.” The Lord God, who gathers the outcasts of Israel, says, “Yet I will gather to him others besides those who are gathered to him.”

This section builds upon the previous verses, emphasizing that foreigners who join themselves to the Lord are not merely tolerated but actively welcomed into God’s house. Their offerings and sacrifices will be accepted, and God’s house will be “a house of prayer for all nations.” This verse directly anticipates the expansion of the Gospel to the Gentiles in the New Testament. The phrase “a house of prayer for all nations” is quoted by Jesus Himself when cleansing the Temple (Matthew 21:13; Mark 11:17; Luke 19:46). God will gather not only the outcasts of Israel but also others besides them. This promises a universal gathering of believers.

Spiritual Application: We are called to make our churches places of welcome and prayer for all people, regardless of their background or ethnicity. We must actively seek to include those who are marginalized and excluded, reflecting the inclusive love of God.

Isaiah 56:9-12

Hebrew: כָּל־חַיְתוֹ הַשָּׂדֶה אֵתָיוּ לֶאֱכֹל כָּל־חַיְתוֹ בַיָּעַר׃ צֹפָיו עִוְרִים כֻּלָּם לֹא יָדָעוּ כֻּלָּם כְּלָבִים אִלְּמִים לֹא יוּכְלוּ לִנְבֹּחַ הֹזִים שֹׁכְבִים אֹהֲבֵי לָנוּם׃ וְהַכְּלָבִים עַזֵּי־נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה וְהֵמָּה רֹעִים לֹא־הֵבִינוּ כֻּלָּם לְדַרְכָּם פָּנוּ אִישׁ לְבִצְעוֹ מִקָּצֵהוּ׃ אֵתָיוּ אֶקְחָה־יַּיִן וְנִסְבְּאָה שֵׁכָר וְהָיָה כְיוֹם־זֶה מָחָר גָּדוֹל יֶתֶר מְאֹד׃

KJV: All ye beasts of the field, come to devour, yea, all ye beasts in the forest. His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. 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. 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.

NKJV: All you beasts of the field, come to devour, All you beasts in the forest. His watchmen are blind, They are all ignorant; They are all dumb dogs, They cannot bark; Sleeping, lying down, loving to slumber. Yes, they are greedy dogs Which never have enough. And they are shepherds who cannot understand; They all look to their own way, Every one for his own gain, From his own territory. “Come,” one says, “I will bring wine, And we will fill ourselves with intoxicating drink; Tomorrow will be as today, And much more abundant.”

The chapter concludes with a scathing indictment of the leaders of Israel – the “watchmen” and “shepherds.” They are described as blind, ignorant, dumb dogs, and greedy. Instead of protecting the flock, they are consumed by self-interest and revelry. The imagery of beasts of the field coming to devour represents the vulnerability of the people due to the negligence of their leaders. Their indifference to the spiritual needs of the people leaves them susceptible to spiritual decay. The prophecy here warns against complacency, materialism, and lack of accountability in leadership. The leaders promise more wine and more abundance, but lack spiritual insight.

Patristic Reflection: St. Basil the Great cautions against such selfish leadership, saying that “Οἱ γὰρ ποιμένες ὀφείλουσι θυσίαν ἑαυτοὺς προσφέρειν ὑπὲρ τῶν προβάτων.” (Hoi gar poimenes opheilousi thysian heautous prospherein hyper tōn probatōn – For the shepherds ought to offer themselves as a sacrifice for the sheep.) [Ascetic Discourse 5].

Spiritual Application: We are called to hold our leaders accountable and to pray for them to have wisdom, integrity, and compassion. Furthermore, we must examine our own lives to ensure that we are not prioritizing our own self-interest over the needs of others. Leaders must be guided by true faith, not personal gain.

Salvation for All Nations: Key Reflections 💡

Isaiah 56 offers profound insights into God’s character and His plan of salvation. Here are some key reflections:

• 🕊️ God’s love and grace extend to all people, regardless of their ethnicity, social status, or physical condition.
• 📜 True faith is not merely about outward rituals but about inward transformation and righteous living.
• ✨ The Church is called to be a house of prayer for all nations, welcoming all who seek God.
• 📖 Leadership requires accountability, integrity, and compassion, not self-interest and greed.
• ✝️ Isaiah 56 foreshadows the universality of salvation offered through Jesus Christ.
• 💡 We must actively work to break down barriers and embrace inclusivity in our communities and churches.

FAQ ❓

Here are some frequently asked questions about Isaiah 56:

• Q: Why is the inclusion of foreigners and eunuchs so significant in Isaiah 56?

  A: In ancient Israel, these groups were often marginalized due to purity laws and social norms. Isaiah 56 challenges these exclusions, demonstrating that God’s love and covenant are open to all who genuinely seek Him, regardless of their background or physical condition.

• Q: How does Isaiah 56 relate to the New Testament?

  A: Isaiah 56 foreshadows the universal scope of salvation offered through Jesus Christ. The New Testament emphasizes that salvation is available to all who believe, regardless of their ethnicity or social status (Galatians 3:28). The verse “My house shall be called a house of prayer for all nations” is quoted by Jesus during His cleansing of the Temple, highlighting its prophetic significance.

• Q: What are the practical implications of Isaiah 56 for the modern church?

  A: Isaiah 56 calls the church to be a place of radical welcome and inclusivity. We must actively seek to break down barriers, challenge our own biases, and embrace those who are often marginalized or excluded. This means creating spaces where all feel valued, respected, and loved, reflecting the boundless love of God.

• Q: How does Isaiah 56 help in understanding the concept of God’s righteousness?

  A: Isaiah 56 helps in understanding the concept of God’s righteousness because it showcases God’s justice and impartiality. God is seen as just by welcoming all who seek Him and follow His ways, regardless of their background or status. This highlights that God’s righteousness is not exclusive but inclusive, offering salvation and acceptance to everyone willing to keep His covenant. This understanding challenges the idea of favoritism and promotes a vision of a fair and equitable relationship with God for all people.

Conclusion ✨

Isaiah 56 is a powerful call to embrace the boundless love and grace of God. The prophet’s words challenge us to move beyond narrow conceptions of covenant membership and to welcome all who seek God, regardless of their background or circumstances. By prioritizing inclusivity, righteous living, and compassionate leadership, we can create communities that reflect the Kingdom of God on earth. This chapter not only assures salvation for all nations but also reminds us of our individual and collective responsibility in living out that truth.

Tags

Isaiah, Isaiah 56, Salvation, Foreigners, Eunuchs, Coptic Orthodox, Theology, Bible Commentary, Inclusivity, Righteousness

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Explore Isaiah 56: Salvation for all nations. A Coptic Orthodox commentary on God’s welcome to foreigners and eunuchs, emphasizing inclusivity and righteousness.