Verse 2

(Luk 12:43). the man--Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish, "one of high rank." Even the humblest, as "the stranger" and "the eunuch" (Isa 56:4, Isa 56:6), are admissible to these privileges. this . . . it--what follows: "keeping the Sabbath," &c. (Isa 58:13-14; Eze 20:12). A proof that the Sabbath, in the spirit of its obligation, was to be binding under the Gospel (Isa 66:23). That gospel times are referred to is plain, from the blessing not being pronounced on the man who observed the sacrificial ritual of the Jewish law. layeth hold--image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of divine worship under the new gospel law. keepeth . . . hand . . . from . . . evil--The observance of the second table of the law; as the "Sabbath" referred to the first table. Together, they form the whole duty of man, the worship of God and a holy life.

Verse 3

God welcomes all believers, without distinction of persons, under the new economy (Act 10:34-35). joined . . . to . . . Lord-- (Num 18:4, Num 18:7). "Proselytes." separated--Proselytes from the Gentiles were not admitted to the same privileges as native Israelites. This barrier between Jews and Gentiles was to be broken down (Eph 2:14-16). eunuch-- (Act 8:27, &c.). Eunuchs were chamberlains over harems, or court ministers in general. dry tree--barren (compare Luk 23:31); not admissible into the congregation of Israel (Deu 23:1-3). Under the Gospel the eunuch and stranger should be released from religious and civil disabilities.

Verse 4

please me--sacrifice their own pleasure to mine. take hold--so "layeth hold" (see on Isa 56:2).

Verse 5

in mine house--the temple, the emblem of the Church (Ti1 3:15). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into the holiest" (Heb 10:19-20). a place--literally, "a hand." than of sons--Though the eunuch is barren of children (Isa 56:3), I will give him a more lasting name than that of being father of sons and daughters (regarded as a high honor among the Hebrews) (Joh 1:12; Joh 10:3; Jo1 3:1; Rev 2:17; Rev 3:12).

Verse 6

join . . . Lord-- (Jer 50:6). Conditions of admission to the privileges of adoption.

Verse 7

Even them-- (Eph 2:11-13). to my holy mountain--Jerusalem, the seat of the Lord's throne in His coming kingdom (Isa 2:2; Jer 3:17). joyful-- (Rom 5:11). burnt offerings . . . sacrifices--spiritual, of which the literal were types (Rom 12:1; Heb 13:15; Pe1 2:5). accepted-- (Eph 1:6). altar-- (Heb 13:10), spiritually, the Cross of Christ, which sanctifies our sacrifices of prayer and praise. house . . . for all people--or rather, "peoples." No longer restricted to one favored people (Mal 1:11; Joh 4:21, Joh 4:23; Ti1 2:8). To be fully realized at the second coming (Isa 2:2-4). No longer literal, but spiritual sacrifice, namely, "prayer" shall be offered (Psa 141:2; Psa 51:17; Mal 1:11; Mat 21:13).

Verse 8

Jehovah will not only restore the scattered outcasts of Israel (Isa 11:12; Psa 147:2) to their own land, but "will gather others ('strangers') to him (Israel), besides those gathered" (Margin, "to his gathered"; that is, in addition to the Israelites collected from their dispersion), (Joh 10:16; Eph 1:10; Eph 2:19).

Verse 9

beasts--Gentile idolatrous nations hostile to the Jews, summoned by God to chastise them (Jer 12:7-9; Jer 50:17; Eze 34:5): the Chaldeans and subsequently the Romans. The mention of the "outcasts of Israel" (Isa 56:8) brings in view the outcasting, caused by the sins of their rulers (Isa 56:10-12). to devour--namely, Israel.

Verse 10

His watchmen--Israel's spiritual leaders (Isa 62:6; Eze 3:17). dumb dogs--image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts. blind-- (Mat 23:16). sleeping, lying down--rather, "dreamers, sluggards" [LOWTH]. Not merely sleeping inactive, but under visionary delusions. loving to slumber--not merely slumbering involuntarily, but loving it.

Verse 11

greedy--literally, "strong" (that is, insatiable) in appetite (Eze 34:2-3; Mic 3:11). cannot understand--unable to comprehend the wants of the people, spiritually: so Isa 56:10, "cannot bark." look to . . . own way--that is, their own selfish interests; not to the spiritual welfare of the people (Jer 6:13; Eze 22:27). from his quarter--rather, "from the highest to the lowest" [LOWTH]. "From his quarter"; that is, from one end to the other of them, one and all (Gen 19:4).

Verse 12

fetch wine--language of the national teachers challenging one another to drink. BARNES translates, "I will take another cup" (Isa 5:11). to-morrow, &c.--Their self-indulgence was habitual and intentional: not merely they drink, but they mean to continue so. In the midst of the excesses of the unfaithful watchmen (Isa 56:10-12), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly by violent death in persecution: prophetical of the persecuting times of Manasseh, before God's judgments in causing the captivity in Babylon; and again those in the last age of the Church, before the final judgments on the apostasy (Kg2 21:16; Mat 23:29-35, Mat 23:37; Rev 11:17). The Hebrew for "perisheth," and "is taken away," expresses a violent death (Mic 7:2). Next: Isaiah Chapter 57

Verse 1

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.

Verse 2

Blessed is the man that doth this,.... That does justice, and keeps judgment; he hereby exercises a good conscience both towards God and men; he enjoys communion with God in his ways, worship, and ordinances, he attends unto, and has an evidence of his right to eternal happiness: and the son of man that layeth hold on it; on the salvation of Christ, and his righteousness; which supposes a sense of the insufficiency of a man's own righteousness, a view of the excellency and suitableness of Christ's righteousness; and is expressive of a strong act of faith upon it, embracing and retaining it as a man's own: that keepeth the sabbath from polluting it; by doing any servile work on it, and attending to all religious duties, private or public. This is put for the whole of instituted worship under the Gospel dispensation, and for any day or time in which the church of Christ meet together for religious worship: and keepeth his hand from doing any evil; committing any sin against God, or doing injury to the persons or properties of men, including the whole of moral duty.

Verse 3

Neither let the son of the stranger,.... A Gentile, that is so by birth, the son of one that is an alien from the commonwealth of Israel, a stranger from the covenants of promise, and so had no right to come into the congregation of the Lord under the former dispensation; but now the middle wall of partition being broken down, in the times to which this prophecy belongs, such are encouraged to expect admission: that hath joined himself to the Lord; who, having a spiritual knowledge of him in Christ, loves him, believes in him, gives up himself to him, to walk in his ways and ordinances, and cleaves unto him with full purpose of heart; see Isa 44:5 such an one should not speak, saying, the Lord hath utterly separated me from his people; by a law of his, Deu 23:3, for now the wall of separation, the ceremonial law, is destroyed, and God declares himself to be the God of the Gentiles, as well as of the Jews; and of all that fear God, and believe in Christ, of every nation, who are accepted with him; and that they are all one in Christ, and all partakers of the same promises and blessings; so strangers, and the sons of strangers, were to have an inheritance among the children of Israel in Gospel times; see Eze 47:22 and therefore should have no reason to speak after this manner: neither let the eunuch say, behold, I am a dry tree; having no children, nor could have any; and to be written childless was reckoned a reproach and a curse; nor might an eunuch enter the congregation of the Lord, Deu 23:1, and yet such a man, having the grace of God, and acting agreeably to it, as in the following verse, should not distress himself on the above accounts.

Verse 4

For thus saith the Lord unto the eunuchs that keep my sabbaths,.... That fear and serve the Lord; religiously observe all times of divine worship, and walk in all the commandments and ordinances of the Lord; show regard to all the institutions of the Gospel, and perform all religious exercises, private and public, on Lord's days, and at other times: and choose the things that please me; who do that which is wellpleasing unto God, which he has declared in his word to be acceptable to him; and do that from right principles, with right views, and of choice; not forced to it by those who have authority over them, or led to it merely by example and custom: and take hold of my covenant; not the covenant of circumcision, as Kimchi; for what had eunuchs to do with that? but the covenant of grace, the everlasting covenant, the covenant of peace before spoken of Isa 14:10, made between the Father and the Son, on account of the elect; which may be said to be taken hold of when a person by faith claims his interest in God as his covenant God; comes to Christ as the Mediator of the covenant; and deals with his blood, righteousness, and sacrifice, for pardon, justification, and atonement; regards all the promises and blessings of the covenant as belonging to him and lives by faith on them, as such; so David by faith laid hold on this covenant, Sa2 23:5.

Verse 5

Even to them will I give in mine house and within my walls,.... The Targum is, "in the house of my sanctuary, and in the land of the house of my Shechinah;'' meaning the temple at Jerusalem, in the land of Judea; but a Gospel church state is here meant, which is the house of God; the materials of which are true believers; the foundation Christ; the pillars and beams of it are the ministers of the word; the windows the ordinances, the door into it faith in Christ, and a profession of it; the provisions of it the word and ordinances; the stewards of it the preachers of the Gospel; where are saints of various sorts, fathers, young men, and children; where Christ is as a son over his own house, and acts as Prophet, Priest, and King, there. This is the Lord's house, it is of his building, where he dwells, which he keeps, repairs, beautifies, and adorns; here he promises to give the persons before described a place and a name better than of sons and of daughters; a "place" of entrance and admission into his house, for continuance to dwell in; a place of honour, profit, and pleasure; a place of comfort, rest, ease, and quietness; a place of fulness at the table of the Lord; a fixed, abiding, settled place; or "a hand" (o), which may signify a part, portion, lot, or inheritance, Sa2 19:43 or a statue or pillar, Sa2 18:18, and a "name", not of office, for all in it are not officers; nor a mere name in a church book, which to have only is of no avail; nor the mere name of a professor, which men may have, and be dead; but a good name, as a church member: and such an one is he who keeps his place in the church; seeks to maintain peace and brotherly love in it; lays himself out for the welfare of it; is ready to contribute according to his ability for the support of it; and whose life and conversation is becoming the Gospel of Christ; moreover, by this name may be meant the name of the people of God, he being their covenant God; or of the priests of God, as all the saints are under the Gospel dispensation; or of Christians, as they are now called; or rather of the sons of God, which is the new name that is given them, and is a more excellent name than of sons and daughters; that is, than to have sons and daughters, the want of which the eunuch complained of; or than to be the sons and daughters of the greatest potentate on earth: I will give them an everlasting name, that shall never be cut off; such is their good name in the church, and is spoken well of in later ages, is had in everlasting remembrance, and will be confessed by Christ at the last day; and such is their name as the children of God, for, once sons, no more servants, the name and relation will always continue; and both this name and place are the gift of God; it is he that brings them to his house, and gives them a place there, and enables them to behave well in it, so as to have a good name; and it is he that gives them the name, privilege, power, and relation of children, which shall never be cut off by any act of their own, or his, or by men, or devils; such a name had the eunuch, converted and baptized by Philip, Act 8:27. (o) "manum", Montanus, Cocceius. Ben Melech interprets it by "place"; and observes, that not at coporeal place is intended, but a place, of honour, excellency, dignity, and praise.

Verse 6

Also the sons of the stranger that join themselves to the Lord,.... Having answered the objection and removed the discouragement of the eunuch, he now returns to the sons of the stranger, who also join themselves to the Lord, as the eunuch had done; see Isa 56:4 and who do this, to serve him, and to love the name of the Lord, to be his servants; who give up themselves to him, not only to be saved by him, but to serve him in righteousness and holiness, with reverence and godly fear, and from a principle of love to him; being heartily desirous, and accounting it an honour, to be his servants: everyone that keepeth the sabbath from polluting it, and taketh hold of my covenant; See Gill on Isa 56:4.

Verse 7

Even them will I bring to my holy mountain,.... The church, called a "mountain" for its height, visibility, and immovableness; see Isa 2:2, especially for the latter; the true members of it being such who are interested in the unchangeable love of God, in the immovable grace of election, in the unalterable covenant of grace, are on the Rock Christ Jesus, and are secured by the favour and power of God; and it is called a "Holy One", because in it holy men are, holy doctrines are preached, holy services performed, and the holy God, Father, Son, and Spirit, grant their presence: and hither the Lord "brings" his people; he shows them the way thither; he inclines their minds, and moves their wills, to come hither; he removes the objections that are in their way; he constrains them by his love; and he does it in a very distinguishing way, takes one of a city, and two of a family, and brings them hither; and he who says this is able to do it; and, when he has brought them there, will do for them as follows: and make them joyful in my house of prayer; or "in the house of my prayer" (p); not made by him, as say the Jews (q); but where prayer is made unto him, and is acceptable with him; every man's closet should be a place of private prayer; and every good man's house a place of family prayer; but a church of God is a house where saints meet together, and jointly pray to the Lord: and here he makes them joyful; by hearing and answering their prayers; by granting his gracious presence; by discovering his love, and shedding it abroad in their hearts; by feeding them with his word and ordinances; by giving them views of Christ, his love and loveliness, fulness, grace, and righteousness: by favouring them with the consolations of his Spirit, and his gracious influences; and by showing them their interest in the blessings of grace and glory: their burnt offerings and their sacrifices shall be accepted upon mine altar: which is Christ, who is not only the priest that offers up all the sacrifices of his people, but is also the altar on which they are offered up, Heb 13:10, and is the only One, and the most Holy One, which is greater than the gift, and sanctifies every gift that is upon it, and makes both the persons and the offerings of the Lord's people acceptable unto God; for by these offerings and sacrifices are not meant legal but spiritual ones; good deeds, acts of beneficence, rightly performed, with which sacrifices God is well pleased; sacrifices of prayer and praise; and even the persons of saints themselves, their bodies and their souls, when presented, a holy, living, and acceptable sacrifice unto God, Heb 13:15, the prophet here speaks in figures, agreeably to his own time, as Calvin observes, when speaking of Gospel times; so he makes mention of the sabbath before, instead of the Lord's day, or any time of worship under the Gospel dispensation: for mine house shall be called a house of prayer for all people; Gentiles as well as Jews; the sons of the strangers, as others, are all welcome to the church of God, to come and worship, and pray to the Lord there, and that is in any place where the saints meet together; for holy hands may be lifted up everywhere, without wrath or doubting, Ti1 2:8. The Jews apply this verse to the time when the son of David, the Messiah, shall come (r). (p) "in domo orationis meae", V. L. Vatablus, Pagninus, Montanus, Vitringa. (q) T. Bab. Beracot, fol. 7. 1. (r) T. Bab. Megillah, fol. 18. 1.

Verse 8

The Lord God, which gathereth the outcasts of Israel, saith,.... Not the outcasts of literal Israel, the captives in Babylon, and elsewhere; but of spiritual Israel, and who are cast out, not by the Lord, but by the men of the world; who cast out their names as evil, who call them outcasts, and account them the offscouring of all things, Jer 30:17 or rather this character of them may represent what they appear to be in a state of nature, when they seem to be neglected, and not taken notice of by the Lord, as if they were not his people, or beloved by him; and are like the infant cast out into the open field to the loathing of its person; and yet such as these the Lord looks upon, takes notice of, and gathers in by an effectual calling. The Targum renders it, "the scattered of Israel"; and so the Septuagint, Vulgate Latin, Syriac, and Arabic versions; who, while unregenerate, are in a state of distance and alienation from God; are without God and Christ, and destitute of the Spirit; aliens from the people of God; wandering out of the way of God; are like lost sheep, scattered abroad by the fall of Adam, and their own actual transgressions: now the Lord God is the gatherer of these; which agrees with Christ, as the surety that engaged to look them up, and bring them in; and as he is a shepherd that gathers the lambs in his arms; and as he is the Saviour that came to seek and save that which was lost; and who, in consequence of having redeemed his people, gathers them by his Spirit and grace, through the ministry of the word; see Joh 10:16, it may be here meant of God the Father, whose purpose, plan, and contrivance, it was to gather together all his elect in one, even in Christ; and whose promise it is, that to him should the gathering of the people be; and who set him up as an ensign for that purpose, Eph 1:10 he now says: yet will I gather others to him besides those that are gathered unto him; that is, to Israel; either to Christ, to whom these outcasts and scattered ones belong, who is sometimes called Israel, Isa 49:3, or to the church of God, whither they are brought when gathered, as in Isa 56:5, this is done in the effectual calling, when God's elect are called and gathered out of the world, among whom they have been, and are brought to Christ as their Saviour; as the Lord their righteousness; as the Mediator of the new covenant; and to his blood for pardon, justification, and salvation; and as the ark where they only can find rest for their souls; and as their King, to whom they become subject; and so they are gathered into the church as to a fold and good pasture. Now great numbers of these, both among the Jews and Gentiles, were gathered in at the first preaching of the Gospel, in the first times of the Gospel dispensation; and it is here promised that others besides them should be gathered in, even all that remain of the election of grace uncalled; the rest of those that the Father has given to Christ; the residue of those he has redeemed by his blood; such of the children of God as are yet scattered abroad, even all the remainder of the Lord's people, whether Jews or Gentiles; which will be fulfilled in the latter day, when the forces and fulness of the Gentiles shall be brought in, and the nation of the Jews converted at once. The words may be rendered, "yet will I gather unto him his that are to be gathered" (s); the other sheep uncalled; as many as are ordained unto eternal life; not one shall be lost or left behind. Kimchi mentions it as an exposition of his father's, "after I have gathered the outcasts of Israel; yet will I gather, against them that are gathered, others against his gathered ones, and they are Gog and Magog;'' to which sense, he says, the following verse inclines: but much better is the sense of Aben Ezra, "yet, will I gather proselytes to the gathered of Israel;'' for his "gathered ones", he says, refers to Israel. But it is best of all to interpret it of the nations gathered and added to the Christian churches in the times of Constantine, who before had been treated as outcasts, and persecuted for their profession of Christ; and of the conversion of various other people, as the Goths, Vandals, &c. in later ages. So Vitringa. (s) "adhuc congregabo, super eum congregatos ejus", Pagninus, Montanus; "congregandos ejus", Forerius, Grotius.

Verse 9

All ye beasts of the field, come to devour,.... Which may be understood either literally of savage beasts being called to devour the slain, signifying a great slaughter that should be made, like that in Rev 19:17 to which the fowls of the heaven are invited, as to a supper; and so Kimchi interprets it of such creatures being called to feed upon the carcasses in the camp of Gog and Magog, agreeably to Eze 39:17, but it seems better to understand it figuratively of people and nations, comparable to the beasts of the field for their strength, cruelty, and voraciousness. The Targum of the whole is, "all the kings of the people that shall be gathered to oppress thee, O Jerusalem, shall be cast in the midst of thee; they shall be for food to the beast of the field, the beast of the forest shall be satisfied with them.'' Though it seems most correct to interpret these beasts of the kings of the people themselves; by whom some understand the Chaldeans, Babylonians, and other nations along with them, and under them, who spoiled the people of the Jews, and carried them captive; but rather the Romans are intended. And so the prophet, after he had foretold the gathering in of the remnant, according to the election of grace, among the Jews, and the addition to them from among the Gentiles, proceeds to give an account what should become of the rest of the Jewish nation that rejected the Messiah and his Gospel; that the Romans should be brought in upon them, who should devour them; which destruction would be owing to the following sins abounding among their principal men. But I am inclined to the opinion of Cocceius and Vitringa, that the barbarous nations of the Goths and Vandals, and others, coming into the Roman empire, become Christian, though greatly corrupted, are here meant (t); since this seems to be a prophecy of what should happen between the first gathering of the Jews and Gentiles to Christ in the first times of the Gospel, and the later gathering of them in the latter day; and the following words aptly describe the ignorance, stupidity, avarice, and intemperance of the priests of the apostate church of Rome; and the following chapter, which is a continuance of this prophecy, better agrees with the idolatry of the church of Rome than with the Jews, who, especially at the time of their destruction by the Romans, were not given to idolatry. Yea, all the beasts in the forest: a herd of them, which, like an inundation, ran over the Roman empire, and tore it to pieces, and spread ignorance and corruption every where, next described; for now the beast of Rome arose with his ten heads. Some think that a new chapter should begin here. (t) Agreeably to which, the words, according to the accents, are thus rendered by Reinbeck, De Accent. Heb. p. 427. "all ye beasts of the field; come ye, to devour all the beasts in the forest"; so Munster; one sort of beasts are called upon to devour another sort.

Verse 10

His watchmen are blind,.... A sad character of watchmen; who, of all men, ought to have good sight, to see who is coming, to discover an enemy, to discern approaching danger, and so be capable of giving notice thereof. This some apply to the Scribes and Pharisees, who are often called blind guides, and blind leaders of the blind, Mat 15:14 and well suits the character of the Popish clergy, bishops, and priests, those ecclesiastical watchmen, whose business should be to look after the souls of men, and feed them with knowledge and understanding; but very ill qualified for it, being blind and ignorant as to the knowledge of things divine and spiritual. The first letter in this clause is larger than usual, perhaps designed to strike the eye, and raise the attention to what follows, as being something remarkable and extraordinary, as indeed the character given of these men is, and directing to beware of them. The first word, which is the word for "watchmen", has the letter "jod" wanting; which, being a note of multitude, shows, it is observed (u), that all the watchmen were universally deficient in the light of their minds, and not one of them did their duty, as it follows: they are all ignorant; or "know not" (w), or "nothing", not the Scriptures, and the meaning of them; the Gospel, and the doctrines of it; Christ, and the way of salvation by him; the Spirit of God, and his operations on the souls of men; and so very unfit to be spiritual watchmen, or to have the care of immortal souls. A Popish bishop in Scotland declared he did not know neither the Old nor the New Testament; and Bishop Albert, reading the Bible, could not tell what book it was, only he found it was contrary to their religion. They are all dumb dogs, they cannot bark; and so useless; as a house dog, or one that is set to keep the sheep, if it barks not at the noise of a thief, or the approach of a wolf, to give notice to the family, or the shepherd, it is of no service. It may design such who call themselves ministers of the word, and yet either cannot or will not preach, such as are non-preaching bishops; or in their ministry do not reprove the errors and vices of men, and warn them of their danger: sleeping, lying down, loving to slumber; as dogs do; slothful, indolent, do not care to be concerned in business, but take their ease and pleasure, and are very improper persons for watchmen. The first word (x) used is observed to signify speaking vain things in dreams, things delirious; and agrees well with the dreaming doctrines and delirious notions of the Romish clergy. (u) Buxtorf. Tiberias, c. 14. p. 39. Vid. Hiller. De Arcano Cethib & Keri, I. 1. c 7. p. 55. (w) "nesciverunt", Pagninus, Montanus; "nil sciunt", Piscator. (x) "deliria loquentes", Montanus; "videntes vans", V. L. So Ben Melech interprets it of such that speak vain things in their sleep.

Verse 11

Yea, they are greedy dogs,.... Or "strong of soul" (y); of great appetites, and are never satisfied: or "strong of body"; the soul is sometimes put for the body; large bodied, fat bellied men, such as the priests, monks, and friars, that live upon the fat of the land; gluttons, epicures, men of a canine appetite, like dogs, which can never have enough; know not fulness (z), or what it is to be filled to satisfaction, always craving more. Though some think this denotes their insatiable avarice, their greedy desire of money, not being satisfied with what they have, in order to support their voluptuous way of living. And they are shepherds that cannot understand; or, "and they are", or "are they shepherds?" these blind and ignorant watchmen; these dumb and greedy dogs; these pretend to be the shepherds of the flock, and to feed them? yet they know not to understand (a), or "know not understanding"; have no knowledge and understanding of divine things, and therefore unfit and incapable of feeding the people therewith: they all look to their own way: to do that which is most pleasing to them, agreeable to their carnal lusts; they seek that which is most for their worldly profit and advantage, having no regard to the glory of God, the interest of Christ, and the welfare of the flock: everyone for his gain from his quarter; from the province, city, or town he is in; from his archbishopric, bishopric, or parish; making the most of his benefice, of his tithes and revenues; increasing his salary as much as he can; getting as much as possible from all sorts of persons, rich and poor, high and low, that are under his jurisdiction; and this is the case of everyone, from the greatest to the least. The Targum is, "everyone to spoil the substance of Israel;'' as the Pharisees devoured widows' houses, Mat 23:14. (y) "fortes animo", Montanus; "fortes anima, sub. appetente", Vatablus; "sunt valido appetitu", Vitringa. (z) "nesciunt, vel non noverunt saturitatem", Paguinus, Montanus, &c, (a) "et iili pastores? non sciunt docere", Cocceius; "et illi cum pastores sunt, mulla pollent discernendi peritia", Vitringa.

Verse 12

Come ye, say they,.... Either to their fellow bishops and priests, when got together, jovially carousing; or to the common people, encouraging them in luxury and intemperance: I will fetch wine; out of his cellar, having good store of it, and that of the best, hence called "priests' wine"; and so, at Paris and Louvain, the Popish priests called their wine "vinum theologicum": and we will fill ourselves with strong drink; fill their bellies and skins full of it till drunken with it; the drunkenness of priests in Popish counties is notorious, which seems here to be taxed and prophesied of: for tomorrow shall be as this day, and much more abundant; the morrow shall be as good, and merry, and jovial a day as this, and better; and we shall have as much wine and strong drink to drink, or more; this they say to encourage their companions to drink, and not spare, and to put away the evil day far from them. The Targum is, "saying, come, let us take wine, and be inebriated with old wine; and our dinner tomorrow shall be better than today, large, very large.'' Next: Isaiah Chapter 57

Verse 1

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.)

Verse 3

The אשרי (blessed) of Isa 56:2 is now extended to those who might imagine that they had no right to console themselves with the promises which it contained. "And let not the foreigner, who hath not joined himself to Jehovah, speak thus: Assuredly Jehovah will cut me off from His people; and let not the eunuch say, I am only a dry tree." As נלוה is not pointed as a participle (נלוה), but as a 3rd pers. pres., the ה of הנּלוה is equivalent to אשׁר, as in Jos 10:24; Gen 18:21; Gen 21:3; Gen 46:27; Kg1 11:9 (Ges. 109). By the eunuchs we are to understand those of Israelitish descent, as the attributive clause is not repeated in their case. Heathen, who professed the religion of Jehovah, and had attached themselves to Israel, might be afraid lest, when Israel should be restored to its native land, according to the promise, as a holy and glorious community with a thoroughly priestly character, Jehovah would no longer tolerate them, i.e., would forbid their receiving full citizenship. יבדּילני has the connecting vowel , as in Gen 19:19; Gen 29:32, instead of the usual ē. And the Israelitish eunuchs, who had been mutilated against their will, that they might serve at heathen courts or in the houses of foreign lords, and therefore had not been unfaithful to Jehovah, might be afraid lest, as unfruitful trees, they should be pronounced unworthy of standing in the congregation of Jehovah. There was more ground for the anxiety of the latter than for that of the former. For the law in Deu 23:4-7 merely prohibits Ammonites and Moabites for all time to come from reception into the congregation, on account of their unbrotherly conduct towards the Israelites as they came out of Egypt, whilst that in Deu 23:8-9 prohibits the reception of Edomites and Egyptians to the third generation; so that there was no prohibition as to other allies - such, for example, as the Babylonians. On the other hand, the law in Deu 23:2 expressly declares, as an expression of the horror of God at any such mutilation of nature, and for the purpose of precluding it, that no kind of emasculated person is to enter the congregation of Jehovah. But prophecy breaks through these limits of the law.

Verse 4

"For thus saith Jehovah to the circumcised, Those who keep my Sabbaths, and decide for that in which I take pleasure, and take fast hold of my covenant; I give to them in my house and within my walls a memorial and a name better than sons and daughters: I give such a man an everlasting name, that shall not be cut off." The second condition after the sanctification of the Sabbath has reference to the regulation of life according to the revealed will of God; the third to fidelity with regard to the covenant of circumcision. יד also means a side, and hence a place (Deu 23:13); but in the passage before us, where ושׁם יד form a closely connected pair of words, to which וּמבּנות מבּנים is appended, it signifies the memorial, equivalent to מצּבת (2 Sam 18; 1:1-24:25; Sa1 15:12), as an index lifted up on high (Eze 21:24), which strikes the eye and arrests attention, pointing like a signpost to the person upon whom it is placed, like monumentum a monendo. They are assured that they will not be excluded from close fellowship with the church ("in my house and within my walls"), and also promised, as a superabundant compensation for the want of posterity, long life in the memory of future ages, by whom their long tried attachment to Jehovah and His people in circumstances of great temptation will not be forgotten.

Verse 6

The fears of proselytes from among the heathen are also removed. "And the foreigners, who have joined themselves to Jehovah, to serve Him, and to love the name of Jehovah, to be His servants, whoever keepeth the Sabbath from desecrating it, and those who hold fast to my covenant, I bring them to my holy mountain, and make them joyful in my house of prayer; their whole-offerings and their slain-offerings are well-pleasing upon mine altar: for my house, a house of prayer shall it be called for all nations." The proselytes, who have attached themselves to Jehovah (על־הא), (Note: The oriental reading, not in Isa 56:3, but here in Isa 56:6, is על־ה; the western, אל־ה. The Masora follows the western (מערבאי( nre), i.e., the Palestinian, and reckons this passage as one of the 31 על־ה in the Old Testament Scriptures.) the God of Israel, with the pure intention of serving Him with love, are not to be left behind in the strange land. Jehovah will bring them along with His people to the holy mountain, upon which His temple rises once more; there will He cause them to rejoice, and all that they place upon His altar will find a most gracious acceptance. It is impossible that the prophet should be thinking here of the worship of the future without sacrifice, although in Isa 53:1-12 he predicts the self-sacrifice of the "Servant of Jehovah," which puts an end to all animals sacrifices. But here the temple is called "the house of prayer," from the prayer which is the soul of all worship. It will be called a house of prayer for all nations; and therefore its nature will correspond to its name. This ultimate intention is already indicated in Solomon's dedicatory prayer (Kg1 8:41-43); but our prophet was the first to give it this definite universal expression. Throughout this passage the spirit of the law is striving to liberate itself from its bondage. Nor is there anything to surprise us in the breaking down of the party wall, built up so absolutely between the eunuchs on the one hand and the congregation on the other, or the one partially erected between the heathen and the congregation of Israel; as we may see from Isa 66:21, where it is affirmed that Jehovah will even take priests and Levites out of the midst of the heathen whom Israel will bring back with it into its own land.

Verse 8

The expression "saying of the Lord" (Ne'um Jehovah), which is so solemn an expression in itself, and which stands here at the head of the following declaration, is a proof that it contains not only something great, but something which needs a solemn confirmation because of its strangeness. Not only is there no ground for supposing that Gentiles who love Jehovah will be excluded from the congregation; but it is really Jehovah's intention to gather some out of the heathen, and add them to the assembled diaspora of Israel. "Word of the Lord, Jehovah: gathering the outcasts of Israel, I will also gather beyond itself to its gathered ones." We only find ה נאם at the commencement of the sentence, in this passage and Zac 12:1. The double name of God, Adonai Jehovah, also indicates something great. עליו (to it) refers to Israel, and לנקבּציו is an explanatory permutative, equivalent to על־נקבציו; or else על denotes the fact that the gathering will exceed the limits of Israel (cf., Gen 48:22), and ל the addition that will be made to the gathered ones of Israel. The meaning in either case remains the same. Jehovah here declares what Jesus says in Joh 10:16 : "Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold and one Shepherd:" "Jehovah one, and His name one," as it is expressed in Zac 14:9. Such as the views and hopes that have grown up out of the chastisement inflicted by their captivity. God has made it a preparatory school for New Testament times. It has been made subservient to the bursting of the fetters of the law, the liberation of the spirit of the law, and the establishment of friendship between Israel and the Gentile world as called to one common salvation.

Verse 9

It is a question whether Isa 56:9 forms the commencement of a fresh prophecy, or merely the second half of the prophecy contained in Isa 56:1-8. We decide, for our part, in favour of the former. If Isa 56:9. formed an antithetical second half to the promising first half in Isa 56:1-8, we should expect to find the prophets and leaders of Israel, whose licentiousness and want of principle are here so severely condemned, threatened with destruction in the heathen land, whilst true proselytes and even eunuchs were brought to the holy mountain. But we meet with this antithesis for the first time in Isa 57:13, where we evidently find ourselves in the midst of another prophetic address. And where can that address commence, if not at Isa 56:9, from which point onwards we have that hard, dull, sharp, and concise language of strong indignation, which recals to mind psalms written "in a thundering style" (Psalter, i. 80) and the reproachful addresses of Jeremiah, and which passes again in Isa 57:11. into the lofty crystalline language peculiar to our prophet's "book of consolation?" The new prophetic address commences, like Isa 55:1, with a summons. "All ye beasts of the field, come near! To devour, all ye beasts in the forest!" According to the accentuation before us (לכל mercha, כלח־יתו tiphchah), the beasts of the field are summoned to devour the beasts in the forest. This accentuation, however, is false, and must be exchanged for another which is supported by some MSS, viz., לכל tiphchah, כלח־יתו mercha, and ביער Beth raphatum. It is true that even with these accents we might still adhere to the view favoured by Jewish commentators, viz., that the beasts of the field are to be devoured by the beasts of the forest, if this view yielded any admissible sense (compare, for example, that supported by Meyer, "Ye enemies, devour the scattered ones of my congregation"), and had not against it the synonymous parallelism of שדי חיתו and ביער חיתו (Isa 43:20; Psa 104:11, Psa 104:20; cf., Gen 3:14). But there remains another view, according to which ביער כל־חיתו is a second vocative answering to שׂדי כל־חיתו. According to the Targum, what is to be devoured is the great body of heathen kings attacking Jerusalem; according to Jerome, Cyril, Stier, etc., the pasture and food provided by the grace of God. But what follows teaches us something different from this. Israel has prophets and shepherds, who are blind to every coming danger, and therefore fail to give warning of its approach, because they are sunken in selfishness and debauchery. It resembles a flock with a keeper, and therefore an easy prey (Eze 34:5); and the meaning of the appeal, which is certainly addressed to the nations of the world, the enemies of the people of God, is this: "Ye have only to draw near; ye can feed undisturbed, and devour as much as ye please." This is the explanation adopted by most of the more modern commentators. In Jer 12:9, which is founded upon this ("Assemble all ye beasts of the field, bring them hither to devour"), it is also Jerusalem which is assigned as food to the heathen. The parallel in Isa 56:9 is both synonymous and progressive. The writer seeks for rare forms, because he is about to depict a rare inversion of the proper state of things. חיתו (with the first syllable loosely closed) is the antiquated form of connection, which was admissible even with ביּער following (cf., Isa 5:11; Isa 9:1-2; Sa2 1:21). On אתיוּ (= אתוּ), see at Isa 21:12 (cf., Isa 21:14).

Verse 10

The prophet now proceeds with צפו (צפיו): the suffix refers to Israel, which was also the object to לאכל. "His watchmen are blind: they (are) all ignorant, they (are) all dumb dogs that cannot bark; raving, lying down, loving to slumber. And the dogs are mightily greedy, they know no satiety; and such are shepherds! They know no understanding; they have all turned to their own ways, every one for his own gain throughout his border." The "watchmen" are the prophets here, as everywhere else (Isa 52:8, cf., Isa 21:6, Hab 2:1; Jer 6:17; Eze 3:17). The prophet is like a watchman (tsōpheh) stationed upon his watch-tower (specula), whose duty it is, when he sees the sword come upon the land, to blow the shōphâr, and warn the people (Eze 33:1-9). But just as Jeremiah speaks of bad prophets among the captives (Jer 29), and the book of Ezekiel is full of reproaches at the existing neglect of the office of watchman and shepherd; so does the prophet here complain that the watchmen of the nation are blind, in direct opposition to both their title and their calling; they are all without either knowledge or the capacity for knowledge (vid., Isa 44:9; Isa 45:20). They ought to resemble watchful sheep-dogs (Job 30:1), which bark when the flock is threatened; but they are dumb, and cannot bark (nâbhach, root nab), and leave the flock to all its danger. Instead of being "seers" (chōzı̄m), they are ravers (hōzı̄m; cf., Isa 19:18, where we have a play upon החרס in ההרס). הזים, from הזה, to rave in sickness, n. act. hadhajan (which Kimchi compares to parlare in snno); hence the Targum נימים, lxx ἐνυπνιαζόμενοι A φανταζόμενοι, S ὁραματισταί, Jer. videntes vana. The predicates which follow are attached to the leading word hōzı̄m (raving), if not precisely as adjectives, yet as more minutely descriptive. Instead of watching, praying, wrestling, to render themselves susceptible of visions of divine revelations for the good of their people, and to keep themselves in readiness to receive them, they are idle, loving comfortable ease, talkers in their sleep. And the dogs, viz., those prophets who resemble the worst of them (see at Isa 40:8), are נפשׁ עזּי, of violent, unrestrained soul, insatiable. Their soul lives and moves in the lowest parts of their nature; it is nothing but selfish avarice, self-indulgent greediness, violent restlessness of passion, that revolves perpetually around itself. With the words "and these are shepherds," the range of the prophet's vision is extended to the leaders of the nation generally; for when the prophet adds as an exclamation, "And such (hi = tales) are shepherds!" he applies the glaring contrast between calling and conduct to the holders of both offices, that of teacher and that of ruler alike. For, apart from the accents, it would be quite at variance with the general use of the personal pronoun המה, to apply it to any other persons than those just described (viz., in any such sense as this: "And those, who ought to be shepherds, do not know"). Nor is it admissible to commence an adversative minor clause with והמה, as Knobel does, "whereas they are shepherds;" for, since the principal clause has הכלבים (dogs) as the subject, this would introduce a heterogeneous mixture of the two figures, shepherds' dogs and shepherds. We therefore take רעים והמה as an independent clause: "And it is upon men of such a kind, that the duty of watching and tending the nation devolves!" These רעים (for which the Targum reads רעים) are then still further described: they know not to understand, i.e., they are without spiritual capacity to pass an intelligible judgment (compare the opposite combination of the two verbs in Isa 32:4); instead of caring for the general good, they have all turned to their own way (ledarkâm), i.e., to their own selfish interests, every one bent upon his own advantage (בּצע from בּצע, abscindere, as we say, seinen Schnitt zu machen, to reap an advantage, lit., to make an incision). מקּצהוּ, from his utmost extremity (i.e., from that of his own station, including all its members), in other words, "throughout the length and breadth of his own circle;" qâtseh, the end, being regarded not as the terminal point, but as the circumference (as in Gen 19:4; Gen 47:21, and Jer 51:31).

Verse 12

An office-bearer of the kind described is now introduced per mimesin as speaking. "Come here, I will fetch wine, and let us drink meth; and tomorrow shall be like today, great, excessively abundant." He gives a banquet, and promises the guests that the revelry shall be as great tomorrow as today, or rather much more glorious. מחר יום is the day of tomorrow, τὸ ἐπαύριον, for mâchâr is always without an article; hence et fiet uti hic (dies) dies crastinus, viz., magnus supra modum valde. יתר, or יתר (as it is to be pointed here according to Kimchi, Michlol 167b, and Wrterbuch), signifies superabundance; it is used here adverbially in the sense of extra-ordinarily, beyond all bounds (differing therefore from יותר, "more," or "singularly," in the book of Ecclesiastes).

Verse 1

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.

Verse 3

The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of the sons of the stranger, Isa 56:3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, "The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges." It was often said that there should be one law for the stranger and for him that was born in the land (Exo 12:49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said, Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Lev 21:20), nor to enter into the congregation (Deu 23:1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless. Now suitable encouragements are given to each of these. I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe, 1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, "Hast thou kept holy the Lord's day?" He would readily answer, "I am a Christian, and dare not do otherwise." (2.) In their whole conversation they choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge. 2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (Isa 56:5): Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Psa 92:13), shall dwell all the days of their life, Psa 27:4. They shall be at home in communion with God, as Anna, that departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be an everlasting name, that shall never be extinct, shall never be cut off; like the place and name of angels, who therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered. II. To those that are themselves the children of strangers. 1. It is here promised that they shall now be welcome to the church, Isa 56:6, Isa 56:7. When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe, (1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and join themselves to the Lord, so as to become one spirit, Co1 6:17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience, to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world, to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then his commandments are not grievous, Jo1 5:3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it. (2.) To what privileges they shall be welcome, Isa 56:7. Three things are here promised them, in their coming to God: - [1.] Assistance: "I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it." David himself prays that God by his light and truth would bring them to his holy hill, Psa 43:3. And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: "Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger." The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it: I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and eat their bread with joy, because God now accepts their works, Ecc 9:7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer. 2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them: My house shall be called a house of prayer for all people. The temple was then God's house, and to that Christ applies these words (Mat 21:13), but with an eye to it as a type of the gospel church, Heb 9:8, Heb 9:9. For Christ calls it his house, Heb 3:6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God's people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that in every nation he that fears God and works righteousness is accepted of him, Act 10:35. It had been declared again and again that the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Eph 2:19. And it appears by Solomon's prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, Kg1 8:30, Kg1 8:41, Kg1 8:43. And it is intimated here (Isa 56:8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, Joh 10:16) there may be one fold and one Shepherd; for, [1.] God will gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again, a remnant according to the election of grace, Rom 11:5. Christ came to the lost sheep of the house of Israel (Mat 15:24), to gather their outcasts (Psa 147:2), to restore their preserved (Isa 49:6), and to be their glory, Luk 2:32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: "I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in." Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed. Other sheep I have.

Verse 9

From words of comfort the prophet here, by a very sudden change of his style, passes to words of reproof and conviction, and goes on in that strain, for the most part, in the three following chapters; and therefore some here begin a new sermon. He had assured the people that in due time God would deliver them out of captivity, which was designed for the comfort of those that should live when God would do this. Now here he shows what their sins and provocations were, for which God would send them into captivity, and this was designed for the conviction of those that lived in his own time, nearly a hundred years before the captivity, who were now filling up the measure of the nation's sin, and to justify God in what he brought upon them. God will lay them waste by the fierceness of their enemies, for the falseness of their friends. I. Desolating judgments are here summoned, Isa 56:9. The sheep of God's pasture are now to be made the sheep of his slaughter, to fall as victims to his justice, and therefore the beasts of the field and the forest are called to come and devour. They are beasts of prey, and do it from their own ravenous disposition; but God permits them to do it, nay, he employs them as his servants in doing it, the ministers of his justice, though they mean not so, neither does their heart think so. If this refers primarily to the descent made upon them by the Babylonians, and their devouring them, yet it may look further, to the destruction of Jerusalem and the Jewish nation by the Romans, after these outcasts of them (mentioned Isa 56:8) were gathered in to the Christian church. The Roman armies came upon them as beasts of the forest to devour them, and they quite took away their place and nation. Note, When God has bloody work to do he has beasts of prey within call, to be employed in doing it. II. The reason of these judgments is here given. The shepherds, who should have been the watchmen of the flock, to discover the approaches of the beasts of prey, to keep them off, and protect the sheep, were treacherous and careless, minded not their business, nor made any conscience of the trust reposed in them, and so the sheep became an easy prey to the wild beasts. Now this may refer to the false prophets that lived in Isaiah's, Jeremiah's, and Ezekiel's time (who flattered the people in their wicked ways, and told them they should have peace though they went on) and to the priests that bore rule by their means. Or it may refer to the wicked princes, the sons of Josiah, that did evil in the sight of the Lord, and other wicked magistrates under them, who betrayed their trust, were vicious and profane, and, instead of making up the breach at which the judgments of God were breaking in upon them, made it wider, and augmented the fierce anger of the Lord instead of doing any thing to turn it away. They should have kept judgment and justice (v. 1), but they abandoned both, Jer 5:1. Or it may refer to those who were the nation's watchmen in our Saviour's time, the chief priests and the scribes, who should have discerned the signs of the times and have given notice to the people of the approach of the Messiah, but who, instead of that, opposed him, and did all they could to keep people from coming to the knowledge of him and to prejudice them against him. It is a very sad character that is here given of these watchmen. Woe unto thee, O land! when thy guides are such. 1. They had no sense or knowledge of their business. They were wretchedly ignorant of their work, and very unfit to teach, being so ill-taught themselves: His watchmen are blind, and therefore utterly unfit to be watchmen. If the seers see not, who shall see for us? If the light that is in us be darkness, how great is that darkness! Christ describes the Pharisees to be blind leaders of the blind, Mat 15:14. The beasts of the field come to devour, and the watchmen are blind, and are not aware of them. They are all ignorant (Isa 56:10), shepherds that cannot understand (Isa 56:11), that know not what is to be done about the sheep, nor can feed them with understanding, Jer 3:15. 2. What little knowledge they had they made no use of it; no one was the better for it. As they were blind watchmen, that could not discern the danger, so they were dumb dogs, that would not give warning of it. And why are the dogs set to guard the sheep if they cannot bark to waken the shepherd and frighten the wolf? Such were these; those that had the charge of souls never reproved men for their faults, nor told them what would be in the end thereof, never gave them notice of the judgments of God that were breaking in upon them. They barked at God's prophets, and bit them too, and worried the sheep, but made no opposition to the wolf or thief. 3. They were very lazy, and would take no pains. They loved their ease, and hated business, were always sleeping, lying down and loving to slumber. They were not overcome and overpowered by sleep, as the disciples, through grief and fatigue, but they lay down on purpose to invite sleep, and said, Soul, take thy ease. Yet a little sleep. It is bad with a people when their shepherds slumber (Nah 3:18), and it is well for God's people that their shepherd, the keeper of Israel, neither slumbers nor sleeps. 4. They were very covetous and eager after the world - greedy dogs that can never have enough. If they had ever so much, they would think it too little. They so love silver as never to be satisfied with silver, Ecc 5:10. All their enquiry is what they shall get, not what they shall do. Let them have the wages, and they care not whether the work be done or no; they feed not the flock, but fleece it. They are every one looking to his own way, minding his own private interests, and have no regard at all to the public welfare. It was St. Paul's complaint of the watchmen in his time (Phi 2:21), All seek their own, not the things that are Jesus Christ's. Every one is for propagating his own opinion, advancing his own party, raising his own family, and having every thing to his own mind, while the common concerns of the public are wretchedly neglected and postponed. They look every one to his gain from his quarter, from his end or part of the work. They are for fain from every quarter (Rem rem quocunque modo rem - Money, money, by fair means or by foul we must have money), but especially from their own quarter, where they will be sure to take care that they lose nothing, nor miss any thing that is to be got. If any one put not into their mouths they not only will do him no service, but they prepare war against him, Mic 3:5. 5. They were perfect epicures, given to their pleasures, never so much in their element as in their drunken revels (Isa 56:12): Come (say they), I will fetch wine (they have that at command; their cellars are better furnished than their closets) and we will fill ourselves, or be drunk, with strong drink. They were often drunk, not overseen (as we say) or overtaken in drink, but designedly. The watchmen did thus invite and encourage one another to drink to excess, or they courted the people to sit and drink with them, and so confirmed those in their wicked ways, and hardened their hearts, whom they should have reproved. How could they think it any harm to be drunk when the watchmen themselves joined with them and led them to it! 6. They were very secure and confident of the continuance of their prosperity and ease; they said, "Tomorrow shall be as this day and much more abundant; we shall have as much to spend upon our lusts tomorrow as we have today." They had no thought at all of their own frailty and mortality, though they were shortening their days and hastening their deaths by their excesses. They had no dread of the judgments of God, though they were daily provoking him and making themselves liable to his wrath and curse. They never considered the uncertainty of all the delights and enjoyments of sense, how they perish in the using and pass away with the lusts of them. They resolved to continue in this wicked course, whatever their consciences said to the contrary, to be as merry tomorrow as they are today. But boast not thyself of tomorrow when perhaps this night thy soul shall be required of thee.

Verse 1

56:1–66:24 This last major division of the book of Isaiah brings together themes from chs 1–39 (sin, justice and righteousness, responsibility, vengeance and vindication) and chs 40–55 (salvation, the age to come).

56:1-8 This section summarizes chs 1–55 with an invitation to the outcasts to participate in God’s redemption.

56:1 Be just and fair: A key aspect of the message of chs 1–39 is the call for justice in relationship with others and God. True godliness comes only through having character that is shaped by the character of God, which only happens by understanding and consistently applying God’s word. • I am coming soon: This statement summarizes the message of chs 40–55, that the Lord is creating a world of harmony, peace, restoration, vindication, and the removal of enemies (46:13).

Verse 2

56:2 Blessed: Cp. 30:18; 32:20; see also Pss 1:1; 119:1; Matt 5:3. • The Sabbath, as a sign of the covenant (Exod 31:13-17), is God’s gift to his people; it belongs to this age as well as to the age to come (Isa 56:4, 6; 58:13-14; see Heb 4:1-13).

Verse 3

56:3-7 The blessing (56:2) would extend to eunuchs and to the Gentiles.

56:3 Foreigners who commit themselves to the Lord would become full participants in the covenant community. Previously, their participation had been carefully regulated (Deut 23:3, 7-8). • eunuchs: In the past, an emasculated person was excluded from the community (Deut 23:1). Both eunuchs and foreigners had no share in Israel’s holiness and were considered marginal to God’s kingdom. In the age to come, God would bring to the center those who had previously been marginalized (cp. Matt 20:16).

Verse 4

56:4 The Sabbath is a sign of the covenant (Exod 31:13-17).

Verse 5

56:5 within the walls of my house: Those previously excluded would have a place in God’s presence. • a memorial and a name: Everlasting existence in God’s presence is better than the blessing of physical descendants.

Verse 6

56:6 The essential ingredient for covenant fellowship is love for God (Deut 6:5; 30:20; Matt 22:34-38). • Keeping the Sabbath is a sign of keeping the covenant itself (see Exod 31:13-17).

Verse 7

56:7 burnt offerings and sacrifices: God had previously rejected sinful Israel’s expressions of piety (1:11-13) but would welcome offerings from righteous Gentiles or foreigners. Nationality is worth little without true piety. • a house of prayer for all nations: The Lord would open the doors of the Temple to all nations (see 2:2-4). Jesus rebuked the people for desecrating the Temple and for preventing it from functioning as the house of prayer (Matt 21:13; Mark 11:17).

Verse 8

56:8 The outcasts of Israel were those dispersed among the nations as the result of the Exile (see also 11:12). • The others would be eunuchs and Gentiles (56:3-7; see also 57:19; John 10:16).

Verse 9

56:9–57:13 This is a reflection on the prevalence of evil among God’s people; they were greedy (56:9-12), hostile to the righteous (57:1-2), and idolatrous (57:3-13).

56:9 Wild animals are here a metaphor for the hostile nations surrounding Judah.

Verse 10

56:10 The leaders of Israel failed to guide and protect God’s people from the sins that led to the Exile. • sleeping and dreaming: See 29:10.

Verse 11

56:11 ignorant shepherds: Israel’s leaders did not know how to rule in a godly way (see also Ezek 34:1-6). By contrast, the Lord is the faithful Shepherd of his people (Isa 40:11). • all following their own path: They had no concern for God or his standards of godly leadership (see also 53:6). • personal gain: Cp. 33:15.