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Text -- Isaiah 56:9-12 (NET)

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Context
The Lord Denounces Israel’s Paganism
56:9 All you wild animals in the fields, come and devour, all you wild animals in the forest! 56:10 All their watchmen are blind, they are unaware. All of them are like mute dogs, unable to bark. They pant, lie down, and love to snooze. 56:11 The dogs have big appetites; they are never full. They are shepherds who have no understanding; they all go their own way, each one looking for monetary gain. 56:12 Each one says, ‘Come on, I’ll get some wine! Let’s guzzle some beer! Tomorrow will be just like today! We’ll have everything we want!’
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Wine | TEXT OF THE OLD TESTAMENT | SHEPHERD | QUARTER | Minister | Isaiah, The Book of | Isaiah | ISAIAH, 8-9 | IGNORANCE | GAIN | Fermented Drink | Drunkeess | Dog | DUMB | DRUNKENNESS | Confidence | Blindness | Alcohol | APPETITE | ABOUND; ABUNDANCE; ABUNDANT; ABUNDANTLY | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 56:9 - -- This is a prediction of Israel's destruction by their cruel enemies. The prophet having largely discoursed concerning the Messiah, and his kingdom, an...

This is a prediction of Israel's destruction by their cruel enemies. The prophet having largely discoursed concerning the Messiah, and his kingdom, and having encouraged the Gentiles with God's gracious promises made to them, now proceeds to terrify the unbelieving Jews, and to shew that as the Gentiles would believe, and be saved, so they would reject their Messiah, and be destroyed.

Wesley: Isa 56:10 - -- Israel's.

Israel's.

Wesley: Isa 56:10 - -- Priests and teachers; he mentions only the teachers, because ignorance was most shameful in them, but hereby he supposes the gross ignorance of the pe...

Priests and teachers; he mentions only the teachers, because ignorance was most shameful in them, but hereby he supposes the gross ignorance of the people.

Wesley: Isa 56:10 - -- They are also slothful and negligent in instructing the people, and do not faithfully reprove them for their sins.

They are also slothful and negligent in instructing the people, and do not faithfully reprove them for their sins.

Wesley: Isa 56:11 - -- They regard neither God's glory, nor the peoples good, but only the satisfaction of their own base desires.

They regard neither God's glory, nor the peoples good, but only the satisfaction of their own base desires.

Wesley: Isa 56:11 - -- In their several stations.

In their several stations.

Wesley: Isa 56:12 - -- Unto their brethren, fellow - priests, or other jolly companions.

Unto their brethren, fellow - priests, or other jolly companions.

Wesley: Isa 56:12 - -- We will drink not only to delight, but even to drunkenness, as the word signifies, which shews their dreadful security and contempt of God, and their ...

We will drink not only to delight, but even to drunkenness, as the word signifies, which shews their dreadful security and contempt of God, and their abandoning of all care of their own or peoples souls.

JFB: Isa 56:9 - -- 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...

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).

JFB: Isa 56:9 - -- Namely, Israel.

Namely, Israel.

JFB: Isa 56:10 - -- Israel's spiritual leaders (Isa 62:6; Eze 3:17).

Israel's spiritual leaders (Isa 62:6; Eze 3:17).

JFB: Isa 56:10 - -- Image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts.

Image from bad shepherds' watchdogs, which fail to give notice, by barking, of the approach of wild beasts.

JFB: Isa 56:10 - -- (Mat 23:16).

JFB: Isa 56:10 - -- Rather, "dreamers, sluggards" [LOWTH]. Not merely sleeping inactive, but under visionary delusions.

Rather, "dreamers, sluggards" [LOWTH]. Not merely sleeping inactive, but under visionary delusions.

JFB: Isa 56:10 - -- Not merely slumbering involuntarily, but loving it.

Not merely slumbering involuntarily, but loving it.

JFB: Isa 56:11 - -- Literally, "strong" (that is, insatiable) in appetite (Eze 34:2-3; Mic 3:11).

Literally, "strong" (that is, insatiable) in appetite (Eze 34:2-3; Mic 3:11).

JFB: Isa 56:11 - -- Unable to comprehend the wants of the people, spiritually: so Isa 56:10, "cannot bark."

Unable to comprehend the wants of the people, spiritually: so Isa 56:10, "cannot bark."

JFB: Isa 56:11 - -- That is, their own selfish interests; not to the spiritual welfare of the people (Jer 6:13; Eze 22:27).

That is, their own selfish interests; not to the spiritual welfare of the people (Jer 6:13; Eze 22:27).

JFB: Isa 56:11 - -- 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).

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).

JFB: Isa 56:12 - -- Language of the national teachers challenging one another to drink. BARNES translates, "I will take another cup" (Isa 5:11).

Language of the national teachers challenging one another to drink. BARNES translates, "I will take another cup" (Isa 5:11).

JFB: Isa 56:12 - -- 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 unfaithf...

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 (2Ki 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).

Clarke: Isa 56:9 - -- All ye beasts of the field - Here manifestly begins a new section. The prophet in the foregoing chapters, having comforted the faithful Jews with ma...

All ye beasts of the field - Here manifestly begins a new section. The prophet in the foregoing chapters, having comforted the faithful Jews with many great promises of God’ s favor to be extended to them, in the restoration of their ruined state, and in the enlargement of his Church by the admission of the Gentiles; here on a sudden makes a transition to the more disagreeable part of the prospect, and to a sharp reproof of the wicked and unbelievers; and especially of the negligent and faithless governors and teachers, of the idolaters and hypocrites, who would still draw down his judgments upon the nation. Probably having in view the destruction of their city and polity by the Chaldeans, and perhaps by the Romans. The same subject is continued in the next chapter; in which the charge of corruption and apostasy becomes more general against the whole Jewish Church. Some expositors have made great difficulties in the 9th verse of this chapter, where there seems to be none. It is perfectly well explained by Jeremiah, Jer 12:7, Jer 12:9, where, having introduced God declaring his purpose of punishing his people, by giving them up as a prey to their enemies the Chaldeans, a charge to these his agents is given in words very nearly the same with those of Isaiah in this place: -

"I have forsaken my house; I have deserted my heritage

I have given up the beloved of my soul into the hands of her enemies. -

Come away, be gathered together, all ye beasts of the field

Come away to devour.

All ye beasts in the forest "All ye beasts of the forest"- Instead of ביער baiyaar , three MSS. have יער yaar , without the preposition; which seems to be right, and is confirmed by all the ancient Versions.

Clarke: Isa 56:10 - -- His watchmen are blind - Kimchi observes, "The flock is intrusted to the care of these watchmen. The wild beasts come; these dogs bark not; and the ...

His watchmen are blind - Kimchi observes, "The flock is intrusted to the care of these watchmen. The wild beasts come; these dogs bark not; and the wild beasts devour the flock. Thus they do not profit the flock. Yea, they injure it; for the owner trusts in them, that they will watch and be faithful; but they are not. These are the false teachers and careless shepherds.

Clarke: Isa 56:10 - -- Dumb dogs, they cannot bark - See note on Isa 62:6

Dumb dogs, they cannot bark - See note on Isa 62:6

Clarke: Isa 56:10 - -- Sleeping "Dreamers"- הזים hozim , ενυπνιαζομενοι, Septuagint. This seems to be the best authority for the meaning of this word, ...

Sleeping "Dreamers"- הזים hozim , ενυπνιαζομενοι, Septuagint. This seems to be the best authority for the meaning of this word, which occurs only in this place: but it is to be observed, that eleven MSS. of Kennicott’ s and De Rossi’ s, and four editions, have חזים chazim , seers, or those who see; and so the Vulgate seems to have read, videntes vana , "seeing vain things.

Loving to slumber - לנום lanum : but six of Kennicott’ s and seven of De Rossi’ s MSS. read לנוס lanus , to fly, "to change their residence:"but what connection such reading can have with the sense of the passage, I cannot discern. What is taken for ס samech here is, I have no doubt, a narrow formed final ם mem , which has been mistaken for the above. Many instances occur in my own MSS., where the final ם mem is similar to the samech ; and yet no such change was intended by the scribe.

Clarke: Isa 56:11 - -- Greedy dogs - Insatiably feeding themselves with the fat, and clothing themselves with the wool, while the flock is scattered, ravaged, and starved!...

Greedy dogs - Insatiably feeding themselves with the fat, and clothing themselves with the wool, while the flock is scattered, ravaged, and starved! O what an abundance of these dumb and greedy dogs are there found hanging on and prowling about the flock of Christ! How can any careless, avaricious, hireling minister read this without agitation and dismay?

Clarke: Isa 56:12 - -- I will fetch wine "Let us provide wine"- For אקחה ekchah , first person singular, an ancient MS. has נקחה nikchah , first person plural; a...

I will fetch wine "Let us provide wine"- For אקחה ekchah , first person singular, an ancient MS. has נקחה nikchah , first person plural; and another ancient MS. has אק ak upon a rasure. So the Syriac, Chaldee, and Vulgate render it. The spirit of this Epicurean sentiment is this: Let us indulge ourselves in the present time to the utmost, and instead of any gloomy forebodings of the future, let us expect nothing but increasing hilarity for every day we shall live. Thus they

"Counting on long years of pleasure here

Are quite unfurnished for the world to come."

Calvin: Isa 56:9 - -- 9.All ye beasts of the field This prediction appears to be at variance with what goes before; for what the Prophet has hitherto said was full of the ...

9.All ye beasts of the field This prediction appears to be at variance with what goes before; for what the Prophet has hitherto said was full of the most delightful consolation, but now he appears to threaten fiercely, and to predict frightful ruin. These statements might indeed appear to be contradictory; but, after having comforted believers, it ought not to be thought inconsistent if he forewarn them of a future calamity that they might not lose courage when they saw everything near destruction, and that necessity might likewise prompt them to betake themselves more warmly and earnestly to the grace of God. There is also another reason, that hypocrites abuse the promises of God and hold them out under false pretenses, cherish unfounded hope, and insolently boast of those things which do not at all belong to them; and therefore Isaiah intended to take from them the ground of false boasting.

And thus his design was twofold; first, that the hearts of believers might not be discouraged by various calamities, which should bring them almost, to utter destruction, and that even when, amidst prosperity and peace, they beheld by faith at a distance a future calamity, they might rest satisfied with this single consolation; and secondly, that he might strike hypocrites with dread and horror, so that they might not exalt themselves by vain confidence, or freely indulge their sinful inclinations under the pretense of these promises. For this reason God calls not men, but savage “beasts,” that they might devour the people. He therefore forbids believers to be alarmed and tempted to unbelief, when these wild beasts shall be sent. And yet he intended also to strike terror into them, that he might arouse them to repentance, and to exhort them to seek the mercy of God, that the promises might not lose their value.

When he calls them “beasts of the field, ” he means beasts of every kind, and includes not only the Babylonians and Assyrians, but Antiochus, the Romans, and other enemies of the people, who brought various calamities upon them. But he has chiefly in view the defeat which they received from the Babylonians, who carried them away into wretched bondage.

Calvin: Isa 56:10 - -- 10.Her watchmen are blind He now assigns the reason why the people must be destroyed. It is because they are governed by wicked princes and pastors; ...

10.Her watchmen are blind He now assigns the reason why the people must be destroyed. It is because they are governed by wicked princes and pastors; not that he wishes to throw the blame on them alone, and thinks that the people are innocent, but because this was the beginning of the evil. We are not exempted from blame, if we follow blind guides, but, on the contrary, are justly punished for our transgressions; for the Lord takes away good guides from those whom he intends to punish for their ingratitude.

By the word “Watchmen” 100 he means not only the prophets, to whom was committed the office of teaching, but likewise judges, princes, and kings, who ought to have governed everything in a proper manner. He includes both kinds of government, that of princes, and that of the ministers of the word, whom the Lord has placed, as the two eyes in the body, to govern the Church. Consequently, if they are wicked or unfaithful, there cannot arise a more destructive plague to a commonwealth.

All are ignorant First, he reproaches them with want of knowledge; for, as it is the chief excellence of a good shepherd to know his duty, that he may judge what is profitable and what is pernicious to the flock, and to watch laboriously, and to stand, as it were, on a watch­tower, that he may promote their safety in every respect, so nothing is more inconsistent with that office than ignorance and blindness. No man, therefore, will be a good shepherd, unless he understands the right method of governing the people. And hence we see what we ought to think of the idols of our time, who haughtily and insolently boast of the name of shepherds or pastors; for they are untaught and ignorant beasts.

All are dumb dogs By calling them, secondly, “dumb dogs,” he charges them with slothfulness and indifference; for, since it is the duty of a good shepherd to be industrious and careful, when he calls them slothful and indifferent, he shows that they had nothing about them that ought to belong to a shepherd. Thus, when we are deprived of good shepherds, and when lazy or even savage beasts come in their room, let us acknowledge God’s wrath, and let us know that destruction is not far off; for the Prophet threatens and foretells the ruin of the people, when shepherds are “dumb.”

Hence also it follows, that God appoints them to discharge the office of “dogs,” that is, to keep watch, to drive away robbers and thieves, and not to permit them to enter into the fold. And if dogs are so faithful guardians and so warmly attached to their masters, that they continually watch for their safety, and do not cease to drive away, by barking, those from whom danger is apprehended, shepherds, when they give themselves up to sloth and drowsiness, ought to be ashamed of being surpassed by a brute beast.

Calvin: Isa 56:11 - -- 11.And those dogs strong of appetite The third vice which he remarks in wicked pastors is insatiable avarice. Though they are lazy in all that relate...

11.And those dogs strong of appetite The third vice which he remarks in wicked pastors is insatiable avarice. Though they are lazy in all that relates to good government, yet they have a strong and ravenous appetite for food. Some view the Prophet’s words as still more extensive, and as meaning that they rule tyrannically. Ezekiel expressly reproves them for this vice; for false prophets are commonly fierce, and act cruelly and barbarously towards the people of God. (Eze 34:4) But if any person examine the matter carefully, he will perceive that the Prophet speaks of their insatiable avarice, which he afterwards describes by a variety of expressions.

They look to their ways That is, “They attend eagerly to their own affairs; every person consults his own advantage.” In short, he means that there is no man who does not wish to be preferred to others, as if every man had been born for himself.

Every one to his gain from his end 101 מקצהו ( mikkatzehu) has received various expositions. Some render it, “In his end,” that is, “In his affairs;” as if the reading had been, בקצהו , ( bekatzehu) But this does not agree with the Prophet’s meaning. Others render it, “From the end of his avarice.” I think that a more simple interpretation is, “From his end,” that is, “On his part;“ or as we commonly say, ( Chacun en son endroict ,) “Every one in his place.” Thus every one is bent on avarice, and draws and appropriates everything to himself, and consults his own advantage, without attending to the duties of his office.

Hence we learn, that no man can serve God who is given up to wicked desires; and he who shall labor to amass wealth, will not apply his mind to build up the Church of the Lord. No kind of blindness can be more dangerous than avarice; and so much the more ought it to be avoided by pastors, if they wish to be faithful servants of God. When we see the Prophet complaining of the bad pastors of his time, let us not be alarmed if we meet with the same thing in the present day, and let us not look upon it as an unusual occurrence that so few are earnestly employed in the work of the Lord.

Calvin: Isa 56:12 - -- 12.Come ye, I will fetch wine After having spoken of the avarice and carelessness of pastors, he points out their desperate wickedness and obstinacy;...

12.Come ye, I will fetch wine After having spoken of the avarice and carelessness of pastors, he points out their desperate wickedness and obstinacy; for he represents them as speaking, 102 and brings forward their hard­hearted speeches, from which it is evident that they could not be brought back to the right path by any admonitions or threatenings, but fearlessly despised them all. In another passage the Prophet quoted the words of scorners, who, when the servants of God exhorted them to sackcloth and ashes, invited each other to feasting and drinking. “Let us eat and drink; for tomorrow we shall die.” (Isa 22:13) Why do those prophets annoy us? It will never fare well with us, if we give ear to them. (Isa 28:15) A similar complaint is here repeated by Isaiah, that the pastors held out obstinately and seared themselves against the judgments of God.

Nor does he merely reprove them for drinking wine and strong drink, which in itself is not sinful, but for that mental drunkenness and brutality by which men haughtily and insolently despise the word of God. In other passages drunkenness and the abuse of wine are condemned; but here the Prophet exclaims against the madness and insolence with which pastors exalted themselves against God, and trampled under foot all threatenings, warnings, reproofs, and, in short, all religion. Yet there can be no doubt that he reproves the gross and shameful wickedness of burying reflection, as if on purpose, by excess of wine and feasting, that no shame or fear, no reverence for God or men, might disturb their repose; as ungodly persons do all they can to stupefy themselves by unlawful pleasures, that they may more daringly, and with less reserve, abandon themselves to wickedness.

It is a shocking and monstrous sight to behold such contempt of God and of religion, not in foreigners, not in the common people, but in governors and princes themselves, who ought to have instructed others by their example, in that sacred order which bore the image of Christ; for both kings and priests bore his likeness and image. How intolerable this pride is, by which men furiously oppose the word, is well known. We are ruined and undone, when this medicine, which is the last, is rejected by us; for we do not permit the Lord to lead us back into the right path. 103 For this reason he has threatened in another passage that “this wickedness shall not be expiated.” (Isa 22:14) Thus he rebukes the height of impiety; and it is of great importance for us to weigh carefully the words which follow —

As today, so tomorrow That is, “If it is well with us today, it shall be well tomorrow. Let us not be miserable before the time.” 104 He describes their aggravated guilt, in treating with mockery God’s gentleness and forbearance, and assuring themselves that they would escape punishment, as if God were asleep or enjoyed luxurious ease in heaven, whenever he suspended his judgments. By such diabolical proverbs, do men, even in the present day, labor to soothe and even to fascinate their consciences, that they may more fully wallow in every kind of pleasures, and indulge in their iniquities and crimes. That we may not fall, therefore, under this terrible judgment of the Lord, let every one examine himself, and perceive at a distance the wrath of God, that it may not attack us suddenly and unprepared.

TSK: Isa 56:9 - -- Deu 28:26; Jer 12:9; Eze 29:5, Eze 39:17; Rev 19:17, Rev 19:18

TSK: Isa 56:10 - -- watchmen : Isa 52:8; Eze 3:17 are blind : Isa 29:10; Jer 14:13, Jer 14:14; Hos 4:6, Hos 9:7, Hos 9:8; Mat 15:14, Mat 23:16-26; Luk 6:39, Luk 6:40 they...

TSK: Isa 56:11 - -- they are : 1Sa 2:12-17, 1Sa 2:29; Eze 13:19, Eze 34:2, Eze 34:3; Mic 3:5, Mic 3:11; Mal 1:10; Act 20:29, Act 20:33; Phi 3:2, Phi 3:19; 1Ti 3:3, 1Ti 3:...

they are : 1Sa 2:12-17, 1Sa 2:29; Eze 13:19, Eze 34:2, Eze 34:3; Mic 3:5, Mic 3:11; Mal 1:10; Act 20:29, Act 20:33; Phi 3:2, Phi 3:19; 1Ti 3:3, 1Ti 3:8; Tit 1:7, Tit 1:11; 1Pe 5:2; 2Pe 2:3, 2Pe 2:14, 2Pe 2:15; Jud 1:11, Jud 1:16; Rev 22:15

greedy : Heb. strong of appetite

can never have enough : Heb. know not to be satisfied. Ecc 5:10

are shepherds : Mic 3:6; Zec 11:15-17; Mat 13:14, Mat 13:15; Joh 8:43; 2Co 4:4

all look : Exo 23:3; Jer 22:17; 2Pe 2:15, 2Pe 2:16

TSK: Isa 56:12 - -- I will : Isa 5:22, Isa 28:7, Isa 28:8; Pro 31:4, Pro 31:5; Hos 4:11; Amo 6:3-6; Mat 24:49-51; Luk 12:45, Luk 12:46, Luk 21:34; Tit 1:7 to morrow : Isa...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 56:9 - -- All ye beasts of the field - This evidently commences a new subject, and refers to some invasion of the land of Judea. In the previous chapter,...

All ye beasts of the field - This evidently commences a new subject, and refers to some invasion of the land of Judea. In the previous chapter, the prophet had comforted the people by the assurance of the coming of the Messiah, and by the fact that they should be enlarged by the accession of the Gentiles. He proceeds here to a more disagreeable part of the subject. The design is, to reprove particularly the sins of the rulers of the people, and to assure them that such conduct would incur the vengeance of heaven. The sins reproved are indolence and inattention to duty Isa 56:10-12; a spirit of self-indulgence and of slumber, avarice and selfishness, and luxury and intemperance. The vengeance here referred to, Lowth supposes to be the invasion of the land by the Chaldeans, and perhaps by the Romans. Grotius supposes that it refers to the Egyptians, and to bands of robbers from the Chaldeans, Syrians, Moabites, and Ammonites. Vitringa strangely enough refers it to the barbarous nations which broke in upon the Christian church to lay it waste and destroy it during the decline of the Roman empire, particularly the Huns, Saracens, Turks, Turcomans, Tartars, etc. But the connection seems to demand that it should be understood of some events, not far distant from the time of the prophet, which would be a proper punishment of the crimes then existing. According to this interpretation, the reference here, I suppose, is to the invasion of the land by the Chaldeans. They would come as wild beasts, to spread terror and devastation before them. And so great were the national crimes, that the prophet calls on them to come and devour all before them. The comparison of invaders to wild beasts is not uncommon in the Scriptures. Thus Jer 12:9 -

Mine heritage is unto me as a speckled bird,

The birds round about are against her;

Come ye, assemble all the beasts of the field,

Come to devour.

So Jer 50:17 -

Israel is a scattered sheep;

The lions have driven him away;

First the king of Assyria hath devoured him,

And last this Nebuchadrezzar, king of Babylon, hath broken his bones.

See also Isa 9:11.

Barnes: Isa 56:10 - -- His watchmen - The prophet proceeds to specify the sins which had thus induced God to send the desolating armies of foreign nations. The first ...

His watchmen - The prophet proceeds to specify the sins which had thus induced God to send the desolating armies of foreign nations. The first is specified in this verse, the apathy, indifference, and unfaithfulness, which prevailed among those who were appointed to guard their interests and defend the cause of truth. The word rendered ‘ his watchmen’ ( צפוּ tsophâv ) is derived from צפה tsâphâh , "to look about; to view from a distance; to see afar."It is applied appropriately to those who were stationed on the walls of a city, or on a tower, in order that they might see the approach of an enemy 1Sa 14:16; 2Sa 13:34; 2Sa 18:24. It is then applied to prophets, who are as it were placed on an elevated post of observation, and who are able to cast the eye far into future scenes, and to predict future events (Jer 6:17; Eze 3:17; the note at Isa 21:6-11; Isa 52:8; compare Isa 62:6). Here it refers undoubtedly to the public teachers of the Jews who had failed to perceive the crimes and dangers of the people; or who, if they had seen them, had neglected to warn them of the prevalence of sin, and of the dangers to which they were exposed.

Are blind - They have become willfully blind to the existence of idolatry and vice, or they are so corrupt in sentiment and practice, that they fail to notice the existence of the prevailing sins.

They are all ignorant - Hebrew, ‘ They do not know.’ This may either mean that they were not possessed of the proper qualifications for the office of prophets, or that they were so immersed in sin themselves, and so indolent, that they did not observe the existence of the national sins. In either case, they were unfit for the station.

They are all dumb dogs - Dogs are appointed to guard a house or flock, and to give notice of the approach of a robber by night Job 30:1. They are thus an emblem of a prophet - appointed to announce danger. Generally in the Scriptures the dog is mentioned as the symbol of uncleanness, of vileness, of apostasy, of that which deserved the utmost contempt (Deu 23:18; 1Sa 24:14; 2Sa 9:8; Pro 26:11; Phi 3:2; 2Pe 2:22; Rev 21:8; Rev 22:15; compare Virg. Georg. i. 470). But here the dog is an emblem of vigilance. The phrase ‘ dumb dogs,’ is applicable to prophets who from any cause failed to warn the nation of their guilt and danger.

They cannot bark - They cannot give warning of the danger which threatens. The reason why they could not do this the prophet immediately states. They loved to slumber - they delighted in indolence and repose.

Sleeping - Margin, ‘ Dreaming,’ or ‘ Talking in their sleep.’ The word הזים hoziym , is from הזה hâzâh , "to dream, to talk in one’ s dreams."It is kindred to חזה châzâh , "to see,"and the primary idea seems to be that of nocturnal visions. The Septuagint renders it, Ενυπνιαξόμενοι κοίτην Enupniachomenoi koitēn - ‘ Sleeping in bed.’ Aquila, φανταζόμενοι phantazomenoi - ‘ Having visions,’ or phantasms. The idea is that probably of dreaming, or drowsing; a state of indolence and unfaithfulness to their high trust. Perhaps also there is included the idea of their being deluded by vain imaginations, and by false opinions, instead of being under the influence of truth. For it is commonly the case that false and unfaithful teachers of religion are not merely inactive; they act under the influence of deluding and delusive views - like people who are dreaming and who see nothing real. Such was probably the case with the false prophets in the time of Isaiah.

Lying down - As dogs do who are indolent. They are inactive, unfaithful, and delighting in ease.

Loving to slumber - Perhaps there was never a more graphic and striking description of an indolent and unfaithful ministry than this. Alas, that it should be too true of multitudes who bear the sacred office, and who are appointed to warn their fellow-men of danger! How many come still under the description of dumb dogs who cannot bark, and who love to slumber!’ Some are afraid of giving offence; some have no deep sense of the importance of religious truth, and the actual danger of the ungodly; some embrace false opinions - led on by day-dreams and fictions of the imagination, as unreal, as vain, and as inconsistent, as are the incoherent expressions which are uttered in sleep; some engage in worldly projects, and fill up their time with the cares and plans of this life; and some are invincibly indolent. Nothing will rouse them; nothing induce them to forego the pleasures of sleep, and ease, and of an inactive life. The friends of God are unrebuked when they err; and an inactive and unfaithful ministry suffers the great enemy to come and bear away the soul to death, as an unfaithful mastiff would suffer the thief to approach the dwelling without warning the inmates. But the mastiff is usually more faithful than an indolent ministry. To the deep shame of man be it spoken, there are more ministers of religion who are indolent, inactive, and unfaithful, than there are of the canine race. Instinct prompts them to act the part which God intends; but alas, there are men - men in the ministry - whom neither instinct, nor conscience, nor reason, nor hope, nor fear, nor love, nor the command of God, nor the apprehension of eternal judgment, will rouse to put forth unwearied efforts to save souls from an eternal hell!

Barnes: Isa 56:11 - -- Yea, they are greedy dogs - Margin, ‘ Strong of appetite.’ Literally, ‘ Strong of soul’ ( עזי־נפשׁ ‛azēy ...

Yea, they are greedy dogs - Margin, ‘ Strong of appetite.’ Literally, ‘ Strong of soul’ ( עזי־נפשׁ ‛azēy - nephesh . Jerome renders it, Canes impudentissimi . So the Septuagint, Κύνες ἀναιδεῖς τῇ ψυχῇ Kunes anaideis tē psuchē - ‘ Dogs impudent in soul.’ They were greedy and insatiable in that which the soul or the appetite demands. The idea here is, that the prophets to whom reference is here made were sensual, and disposed to gorge themselves; living only for carnal indulgence, insensible to the rights of others, and never satisfied.

And they are shepherds that cannot understand - Who are ignorant of the needs of the people, and who cannot be made to comprehend what is needed by them (see Isa 56:10).

They all look to their own way - That is, they are all selfish. The ministers of religion are set apart not to promote their own interests bug the welfare and salavation of others.

Every one for his gain - For his own private ends and emoluments.

From his quarter - Lowth, ‘ From the highest to the lowest.’ So Rosenmuller. Septuagint, Κατὰ τὸ ἑαυτοῦ Kata to heautou - ‘ Each one according to his own purpose.’ The Hebrew is literally, ‘ From his end,’ or extremity. Gen 19:4 : ‘ From every quarter’ ( מקצה mı̂qqâtseh ) that is, from one end to the other; one and all, the whole. This seems to be the idea here, that one and all were given to selfishness, to covetousness, and to indulgence in luxury and sensuality.

Barnes: Isa 56:12 - -- Come ye, say they - (compare the notes at Isa 22:13). That is, one says to another, ‘ I will fetch wine;’ or as we would say, ‘...

Come ye, say they - (compare the notes at Isa 22:13). That is, one says to another, ‘ I will fetch wine;’ or as we would say, ‘ I will take another glass.’ The object is to describe a drinking-bout, or carousal, when the glass is shoved around, and there is drinking to excess. The language denotes the state of exhilaration and excitement when sitting at the table, and already under the influence of wine. This is not designed to be descriptive of the people at large, but of the ‘ watchmen,’ or public teachers of the nation, and it certainly shows a state of most lamentable degeneracy and corruption. Unhappily, however, it has not been confined to the times of Manasseh. There have been periods in the history of the Christian church, and there are still portions of that church, where the language used here with so much severity would be an appropriate description even of the Christian ministry; scenes where the professed heralds of salvation sit long at the wine, and join with the frivolous, the worldly, and the profane, in ‘ shoving round’ the sparkling cup. No severer language is used in the prophets to describe and denounce any class of sinners than is appropriated to such people; at no time has the church more occasion to sit in the dust and to weep, than when her ministers ‘ rise up early in the morning, that they may follow strong drink; and continue until night, until wine inflame them Isa 5:11.

We will fill ourselves with strong drink - (See the notes at Isa 5:11).

And tomorrow ... - That is, indulgence of this kind was habitual. There was an intention to continue it. It was not that they had been once overtaken and had erred; but it was that they loved it, and meant to drink deeper and deeper. So now the guilt of ministers is greatly aggravated in the same way. It is not merely that they drink wine; it is not even that they on a single occasion drink too much, and say and do foolish and wicked things - liable as all are to this who indulge in drinking wine at all, and certainly as ministers will do it who indulge in the habit; it is that they mean to do it; they resolve not to abandon it, but purpose to persevere in the habit ‘ tomorrow.’ Hence, such people refuse to join a Society of Temperance; hence, they oppose such societies as ultra and fanatical; and hence, by not joining them, they proclaim to the world, ‘ Come ye, and I will take another glass, and tomorrow shall be as this day, and much more abundant.’ It is this settled purpose - this fixed resolution, stretching into future time, and embracing coming years, that is so offensive to God. And there is not on earth a condition of more public iniquity than when the ministers of religion take this bold and open stand, and resolve that they will not abandon intoxicating drinks, but will continue to drink ‘ tomorrow,’ and ever onward. Hopeless is the work of reformation when the ministers of religion take this stand; and dark is the prospect for the church on earth, when the messengers of salvation cannot be induced to stand before the church of God as examples and advocates for temperance on the most strict and uncompromising principles.

Poole: Isa 56:9 - -- This invitation or proclamation is a prediction of Israel’ s destruction by their cruel enemies, which are oft expressed in Scripture under the...

This invitation or proclamation is a prediction of Israel’ s destruction by their cruel enemies, which are oft expressed in Scripture under the names of ravenous beasts. But the great question is, What connexion this part of the chapter hath with the former? Which may be thus conceived: The prophet having largely discoursed concerning the Messiah, and his church and kingdom, and particularly of the great accession and conversion of the Gentiles to it, and of the infidelity, apostacy, and manifold wickednesses of the Jewish nation, and having comforted and encouraged the Gentiles with God’ s gracious promises made to them, he now proceeds to terrify the unbelieving and ungodly Jews, and to show that as the Gentiles should believe, and be saved, so they should reject their Messiah, and be utterly destroyed; although we need not labour much about the coherence; for this may be a new sermon, and therefore many learned interpreters make this the beginning of the 57th chapter.

Poole: Isa 56:10 - -- His Israel’ s, as is evident from the following verses; the pronoun relative being put without and instead of the antecedent; of which I have gi...

His Israel’ s, as is evident from the following verses; the pronoun relative being put without and instead of the antecedent; of which I have given divers instances before.

Watchmen priests and prophets, or other teachers, who are commonly called watchmen , as Eze 3:17 33:2 Hos 9:8 . He mentions only the teachers, because ignorance was most shameful in them; but hereby he supposeth the gross ignorance of the people, who neither pretended nor desired to be wiser than their teachers.

They are all ignorant of God’ s will and word and of their own and the people’ s duty, and of the true Messiah.

They are all dumb dogs, they cannot bark they are also slothful and negligent in instructing the people, and do not faithfully reprove them for their sins, nor warn them of their dangers, nor keep them from errors and corruptions in doctrine, and worship, and conversation, as they ought to do.

Sleeping, lying down, loving to slumber minding their own ease and safety more than the people’ s benefit.

Poole: Isa 56:11 - -- Greedy dogs which can never have enough insatiably covetous. That cannot understand Heb. that know not to understand ; that do not care, or love, ...

Greedy dogs which can never have enough insatiably covetous.

That cannot understand Heb. that know not to understand ; that do not care, or love, or desire (as knowing is frequently taken) either to understand the law or word of God themselves, or to make the people to understand it.

They all look to their own way they regard neither God’ s command and glory, nor the people’ s good, but only the satisfaction of their own base lusts. See Poole "Isa 53:6" .

Every one for his gain, from his quarter in their several places and stations, as they have opportunity. Heb. from his or their end or extremity , i.e. universally, or all from one end of that body or society of men unto the other; as the same word signifies, Gen 19:4 ; from one end of the city to the other; or, as we there render it,

from every quarter and as the same word is by divers learned men rendered, 1Ki 12:31 , out of the meanest of the people , but out of all the people, or indifferently out of every tribe; of which See Poole "1Ki 12:31" . But if that phrase be rightly rendered there, out of the meanest of the people , as divers also expound the same phrase, Gen 47:2 , of the meanest of his brethren, why may it not as well be rendered here, even from the meanest or poorest of his flock ? which is a great aggravation of their covetousness and cruelty, to extort gains from such as needed their charity.

Poole: Isa 56:12 - -- Say they unto their brethren, by office and in iniquity; unto their fellow priests, or other jolly companions. We will fill ourselves we will drink...

Say they unto their brethren, by office and in iniquity; unto their fellow priests, or other jolly companions.

We will fill ourselves we will drink not only to delight, but even to drunkenness, as the word signifies, Nah 1:10 , and elsewhere.

To-morrow shall be as this day, and much more abundant which showeth their dreadful security and contempt of God, and of his judgments, and their total and resolved abandoning of all care of their own or people’ s souls.

Haydock: Isa 56:9 - -- Beasts. Here a fresh discourse begins to chap. lxi. The Chaldeans and Romans are invited to punish God's people for their sins, committed before th...

Beasts. Here a fresh discourse begins to chap. lxi. The Chaldeans and Romans are invited to punish God's people for their sins, committed before the captivity, Zacharias xiv. 2. (Calmet) ---

The prophet foresees the negligence of some pastors, and denounces their rigorous chastisement. (Worthington)

Haydock: Isa 56:10 - -- Watchmen. Priests and prophets. (Calmet) --- We know (Haydock) only Jeremias who continued firm, Lamentations ii. 14. In the days of Christ, the ...

Watchmen. Priests and prophets. (Calmet) ---

We know (Haydock) only Jeremias who continued firm, Lamentations ii. 14. In the days of Christ, the corruption was not diminished. (Calmet)

Haydock: Isa 56:11 - -- Last. The scribes devour the houses of widows, making long prayers, Matthew xxiii. 14. They are blind, Matthew xv. 14. (Haydock)

Last. The scribes devour the houses of widows, making long prayers, Matthew xxiii. 14. They are blind, Matthew xv. 14. (Haydock)

Gill: Isa 56:9 - -- 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...

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.

Gill: Isa 56:10 - -- 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 dis...

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.

Gill: Isa 56:11 - -- 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...

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.

Gill: Isa 56:12 - -- Come ye, say they,.... Either to their fellow bishops and priests, when got together, jovially carousing; or to the common people, encouraging them in...

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.''

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Commentary -- Verse Notes / Footnotes

NET Notes: Isa 56:10 The Hebrew text has הֹזִים (hozim), which appears to be derived from an otherwise unattested verbal root ה&#...

NET Notes: Isa 56:11 Heb “for his gain from his end.”

NET Notes: Isa 56:12 Heb “great, [in] abundance, very much,” i.e., “very great indeed.” See HALOT 452 s.v. יֶתֶר.

Geneva Bible: Isa 56:9 All ye ( i ) beasts of the field, come to devour, [yea], all ye beasts in the forest. ( i ) Meaning, the enemies of the Church, as the Babylonians, A...

Geneva Bible: Isa 56:10 His ( k ) watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. ( k ) He ...

Geneva Bible: Isa 56:12 Come ye, [say they], I will bring wine, and we will fill ourselves with strong drink; and to ( l ) morrow shall be as this day, [and] much more abunda...

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Commentary -- Verse Range Notes

TSK Synopsis: Isa 56:1-12 - --1 The prophet exhorts to sanctification.3 He promises it shall be general, without respect of persons.9 He inveighs against blind watchmen.

Maclaren: Isa 56:12 - --Are We Sure Of Tomorrow? A NEW YEAR'S SERMON To-morrow shall be as this day, and much more abundant.'--Isaiah 56:12. THESE words, as they stand, are ...

MHCC: Isa 56:9-12 - --Desolating judgments are called for; and this severe rebuke of the rulers and teachers of the Jewish church, is applicable to other ages and places. I...

Matthew Henry: Isa 56:9-12 - -- 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,...

Keil-Delitzsch: Isa 56:9 - -- 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 ...

Keil-Delitzsch: Isa 56:10-11 - -- The prophet now proceeds with צפו ( צפיו ): the suffix refers to Israel, which was also the object to לאכל . "His watchmen are blind: ...

Keil-Delitzsch: Isa 56:12 - -- 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 tomorro...

Constable: Isa 56:1--66:24 - --V. Israel's future transformation chs. 56--66 The last major section of Isaiah deals with the necessity of livin...

Constable: Isa 56:1--59:21 - --A. Recognition of human inability chs. 56-59 It is important that God's people demonstrate righteousness...

Constable: Isa 56:1--57:21 - --1. The need for humility and holiness chs. 56-57 These chapters introduce the main subject of th...

Constable: Isa 56:9--57:14 - --The basis of rejection and cursing 56:9-57:13 Whereas heartfelt love for and trust in th...

Constable: Isa 56:9--57:3 - --Wicked leadership 56:9-57:2 The leaders of Israel were responsible for the peoples' failure to appreciate the difference between a real relationship w...

Guzik: Isa 56:1-12 - --Isaiah 56 - A House of Prayer for All Nations A. A promise for those outside the borders of Israel. 1. (1-2) A call to righteousness. Thus says th...

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Introduction / Outline

JFB: Isaiah (Book Introduction) ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher deg...

JFB: Isaiah (Outline) PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30) SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of posses...

TSK: Isaiah (Book Introduction) Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the a...

TSK: Isaiah 56 (Chapter Introduction) Overview Isa 56:1, The prophet exhorts to sanctification; Isa 56:3, He promises it shall be general, without respect of persons; Isa 56:9, He inve...

Poole: Isaiah (Book Introduction) THE ARGUMENT THE teachers of the ancient church were of two sorts: 1. Ordinary, the priests and Levites. 2. Extraordinary, the prophets. These we...

Poole: Isaiah 56 (Chapter Introduction) CHAPTER 56 Blessedness of the godly, without any respect of persons, Isa 56:1-8 . Blind watchmen shall be destroyed, Isa 56:9-12 . This verse and...

MHCC: Isaiah (Book Introduction) Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and...

MHCC: Isaiah 56 (Chapter Introduction) (Isa 56:1, Isa 56:2) A charge to keep the Divine precepts. (Isa 56:3-8) Blessings promised. (Isa 56:9-12) Reproof to the careless watchmen, the teac...

Matthew Henry: Isaiah (Book Introduction) An Exposition, With Practical Observations, of The Book of the Prophet Isaiah Prophet is a title that sounds very great to those that understand it, t...

Matthew Henry: Isaiah 56 (Chapter Introduction) After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we hav...

Constable: Isaiah (Book Introduction) Introduction Title and writer The title of this book of the Bible, as is true of the o...

Constable: Isaiah (Outline) Outline I. Introduction chs. 1-5 A. Israel's condition and God's solution ch. 1 ...

Constable: Isaiah Isaiah Bibliography Alexander, Joseph Addison. Commentary on the Prophecies of Isaiah. 1846, 1847. Revised ed. ...

Haydock: Isaiah (Book Introduction) THE PROPHECY OF ISAIAS. INTRODUCTION. This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from t...

Gill: Isaiah (Book Introduction) INTRODUCTION TO ISAIAH This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only t...

Gill: Isaiah 56 (Chapter Introduction) INTRODUCTION TO ISAIAH 56 This chapter contains a prophecy of the conversion of the Gentiles, and their accession to the church, and of the corrupt...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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