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

“Thus says the Lord. Here, after he had promised liberation from evils, he begins to promise salvation in the conferring of goods. And it is divided into three parts. In the first is set down the preparation for salvation; in the second, the promise of salvation, chapter 60: Arise, be enlightened; in the third, the great discernment of the salvation conferred, chapter 63: Who is this. The first into two. In the first is set down the preparation on the part of the one receiving salvation; in the second, on the part of the one saving, chapter 59: Behold, it is not shortened. The first into two. In the first he gives the wholesome counsel of preparation; in the second he excludes the vain remedy, chapter 58: Cry, cease not. The first into two. In the first he sets down the diversity of those who receive the counsel, as regards the establishment of rewards; in the second, as regards the escape from dangers, chapter 57: the just man perishes. The first into three. In the first he sets down the counsel; in the second, the fruit of the counsel in those who receive it, Blessed is the man who does; in the third, the failure of salvation in those who despise it, all you beasts. Concerning the first he does two things. First he counsels the due preparation: keep judgment, you prelates, whose office it is to judge; do justice, you subjects, that is, every virtue, according as one is conformed to another by the precepts of the law. Micah 6: I will show you, O man, what is good. Second he promises the nearness of salvation: for near, that is, close, is my salvation, because you will be saved by me after the captivity, and my justice, as regards the enemies of whom I will avenge you. Above, 46: I have brought my justice near. Blessed is the man. Here he sets down the fruit of the counsel in those who receive it: and first he sets down its usefulness, setting down the fruit of fulfillment: blessed is the man who does, fulfilling in deed, who lays hold, vigorously undertaking. Psalm 111: blessed is the man who fears the Lord; and the manner of fulfilling, as regards ceremonial matters, keeping the sabbath: for the observance of the sabbath was moral as regards this, that rest is placed in God, and that one is at some time free for divine things by abstaining from other things; but it was ceremonial as regards the determination of the time. Now the seventh day was determined for them on account of the work of creation, than which nothing more worthy had yet preceded. For us, the first day, or the eighth, on account of the mystery of the resurrection, by which nature once founded is repaired for the better. Exodus 20: remember to keep holy the sabbath day. Jeremiah 17: keep your souls. And as regards moral matters, keeping the hands. Psalm 25: I will wash my hands among the innocent. Second he sets down the universality of its usefulness, and let him not say: and first he excludes the despair of certain ones who seemed unworthy, whether on account of a defect of lineage, because they were not of the race of Israel. Who adheres, keeping his precepts. By separation, not making me a partaker of the salvation promised to them. Romans 10: for there is no distinction of Jew and Greek: for the same is Lord of all. Or on account of a defect of the generative power: and let not the eunuch say: a dry tree, powerless to beget, as a dry tree is powerless to sprout. Proverbs 11: the just, like a flourishing leaf. Second he sets down the promise: for thus says the Lord. And first to them specially, as regards the eunuchs: they shall have kept, as regards the worship of religion; they shall have chosen, as regards obedience to the law; they shall have held fast, as regards the observance of the promise of abstaining from evils: within the walls, that is, a dwelling within the walls of my city; a better name, in that they shall be called my servants and holy ones; and than sons, as if they had begotten many sons. Wisdom 3: the eunuch who has not wrought. And as regards the strangers: and to sons, that is, I will give the privileges in which the Jews glory, that they may worship, as regards special worship, and love, as sons, that they may be as servants, and glory in his dominion. Above, 19: they shall worship the Lord. And these things indeed were fulfilled in the return of the people from the captivity; but more fully in the conversion of the nations to the faith of Christ, as the Gloss explains. Second, as regards all in general: every one who keeps. And concerning this he does two things. First he sets down the promise, by which he promises the restoration of the sacred place: to the holy mountain. Namely, as above, 1: come, let us go up to the mountain of the Lord. And as regards the acceptance of sacrifices: holocausts. Malachi 3: the sacrifice of Judah and Jerusalem shall be pleasing to God. Second he sets down the order of fulfillment: and first as regards the veneration of the temple: for my house. 2 Maccabees 3: the temple throughout the whole. John 2 and Matthew 21: my house shall be called a house of prayer. Second, as regards the gathering of the people: says the Lord, to him; he gathers Israel, the nations adhering to him. Psalm 146: the Lord, building up Jerusalem, will gather the dispersions of Israel. Note on that word, and I will give a better name, that the saints have a name, first from predestination. Above, 49: the Lord has called me from the womb; second, from divine attainment. 1 John 3: behold what manner of love or charity God the Father has given us, that we should be called, and should be, sons of God. Third, from the infusion of grace. Apocalypse 2: you have a name, and you hold my name. Fourth, from the renewal of the mind. In the same place, Apocalypse 2: I will give a stone. Also note, that the name of God is to be loved: first, because it is great, so as to be feared. Malachi 1: my name is great among the nations, says the Lord. Second, because it is holy, so as to be venerated. Luke 1: he who is mighty has done great things for me, and holy is his name. Third, because it is sweet, so as to be meditated upon. Above, 26: your name and your memorial are in the desire of the soul. Fourth, because it is abundant, so as to show mercy. Canticle 1: your name is oil poured out. Fifth, because it is efficacious, so as to obtain. John 15: whatsoever you shall ask the Father in my name, he will give you. Sixth, because it is powerful, so as to save. Acts 4: there is no other name under heaven whereby we must be saved. Seventh, because it is hidden, so as to be known. Proverbs 30: what is his name. All you beasts of the field. Here he threatens those who despise it with the failure of salvation: and first he designates the punishment of slaughter: all beasts, to devour, their corpses. Ezekiel 39: speak to every bird, to all. Second he sets down the fault: and first, of the prelates, as regards their failure in government and in foreseeing dangers. Watchmen: for prelates are set up to guard the people from dangers, as a watchman guards against enemies: they have not known, to foresee dangers. Matthew 15: let them alone: they are blind leaders of the blind. In the correction of vices, all of them dogs. To bark, against vices. Psalm 37: but I, as a deaf man, heard not, and as a dumb man, not opening his mouth. In the admonition of things to be done, seeing vain things, promising them prosperous things when adverse things were imminent; and thus nourishing them in sins. Ezekiel 22: her prophets daubed them. In the plundering of goods, and most shameless dogs; as if, without any restraint of shame, despoiling their subjects of their goods, and never satisfied. Psalm 58: they shall suffer hunger like dogs. And as regards their failure in the perfection of knowledge: they, the shepherds, understanding, of the law and the prophets. Proverbs 1: the intelligent man shall possess the helm. Psalm 81: they have not known nor understood; they walk on in darkness. Second, the fault of the subjects, or of all in common: and first, as regards their own will, which pertains to pride: all, into his own way. Jeremiah 16: every one walks. Second, as regards their covetousness, which pertains to avarice: every one. Jeremiah 6: from the least even to the greatest, all are given to avarice. Third, as regards pleasure, which pertains to the concupiscence of the flesh: come. And it shall be; that is, if today we rejoice in such things, tomorrow much more. Above, 22: and behold joy and gladness, killing calves and slaying rams, eating flesh and drinking wine.”

“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.”

“Thus saith the Lord, keep ye judgment, and do justice,.... Observe the word of the Lord, which comes from the God of judgment, is the best informer of the judgment, and the only rule of faith and practice; and which should be kept in the heart, mind, and memory, be held fast, and abode by; and so likewise all the ordinances of the Lord, which are his statutes and judgments; these should be all of them kept as they were delivered, in faith, from love, and with a view to the glory of God and Christ; all matters of judgment and justice between man and man, whether public or private, should be observed and done; all that you would have men to do to you, do to them; all works of righteousness required by the Lord, though not to be depended upon for justification in his sight, but regarded as fruits and evidences of faith and repentance; for works of righteousness cannot be done but by regenerated persons. The reasons enforcing a regard to these things follow: for my salvation is near to come; which are either the words of God the Father concerning Christ and his salvation, whom he appointed, called, and sent to effect it; who, when this prophecy was given out, was to come, and was to come as a Saviour, and was near at hand; and whose salvation, as to the efficacy of it, was come, all the Old Testament saints being saved by it; and, as to the impetration of it, was near at hand, he being ready to come, and in a short time, comparatively speaking, did come, and work out this salvation God had resolved upon, chosen his people to, and in which his glory was greatly concerned; and therefore calls it his own: or they are the words of Christ, who is the sole author of spiritual and eternal salvation, and in whom alone it is, and from him alone to be had; and which was near, being performed by himself, published in his Gospel, applied by his Spirit, and enjoyed by his people here and to all eternity: and my righteousness to be revealed; and which also are either the words of God the Father concerning his faithfulness in the performance of his promise of Christ, and good things by him; concerning his justice, which was glorified in the work of redemption by Christ; or concerning the righteousness of Christ, called his, because he sent him to bring it in, he approves of it, imputes it to his people, and justifies them by it; or they are the words of Christ concerning his own righteousness, which he has wrought out, and brought in, in the room and stead of his people, and for their sakes; and which is revealed, not by the light of nature, nor by the law of Moses, but by the Gospel of Christ, and that from faith to faith, or only to believers. Now these being used as arguments to engage to the keeping and doing judgment and justice, show that the doctrines of salvation by Christ, and justification by his righteousness, are no licentious doctrines.”

“The note of admonition struck in the foregoing prophecy is continued here, the sabbatical duties being enforced with especial emphasis as part of the general righteousness of life. "Thus saith Jehovah, Keep ye right, and do righteousness: for my salvation is near to come, and my righteousness to reveal itself. Blessed is the mortal that doeth this, and the son of man that layeth fast hold thereon; who keepeth the Sabbath, that he doth not desecrate it, and keepeth his hand from doing any kind of evil." Jehovah and Israel have both an objective standard in the covenant relation into which they have entered: משׁפּט (right) is practice answering to this; ישׁוּעה (salvation) the performance promised by God; צדקה (righteousness) on both sides such personal activity as is in accordance with the covenant relation, or what is the same thing, with the purpose and plan of salvation. The nearer the full realization on the part of Jehovah of what He has promised, the more faithful ought Israel to be in everything to which it is bound by its relation to Jehovah. זאת (this) points, as in Psa 7:4, to what follows; and so also does בּהּ, which points back to זאת. Instead of שׁמור or לשׁמר we have here שׁמר, the זאת being described personally instead of objectively. שּׁבּת is used as a masculine in Isa 56:2, Isa 56:6 (cf., Isa 58:13), although the word is not formed after the same manner as קטּל, but is rather contracted from שׁבּתת (a festive time, possibly with עת = עדת understood), and therefore was originally a feminine; and it is so personified in the language employed in the worship of the synagogue. (Note: According to b. Sabbath 119a, R. Chanina dressed himself on Friday evening in his sabbath-clothes, and said, "Come, and let us go to meet Queen Sabbath." And so did also Jannai, saying, "Come, O bride; come, O bride." Hence the customary song with which the Sabbath was greeted had נקבּלה שׁבּת פּני כּלּה לקראת דודי לכה as it commencement and refrain.)”