Isaiah 56:11 Kommentar

After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we have here, I. A solemn charge given to us all to make conscience of our duty, as we hope to have the benefit of those promises (Isa 56:1, Isa 56:2). II. Great encouragement given to strangers that were wiling to come under the bonds of the covenant, assuring them of the blessings of the covenant (Isa 56:3-8). III. A high charge drawn up against the watchmen of Israel, that were careless and unfaithful in the discharge of their duty (Isa 56:9-12), which seems to be the beginning of a new sermon, by way of reproof and threatening, which is continued in the following chapters. And the word of God was intended for conviction, as well as for comfort and instruction in righteousness.

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 state of the church afterwards, especially of its rulers, which brought in men comparable to wild beasts to devour. It begins with an exhortation to the duties of judgment and justice, enforced by the nearness of Christ's salvation, and the clear relation of his righteousness in the Gospel, and by the blessedness of the man that does those duties, and lays hold on those blessings, and observes the whole of religion, instituted and moral, Isa 56:1, when encouragement is given to eunuchs, and strangers or Gentiles, sensible and religious persons, to hope for acceptance with God, and that they shall be welcome to his house, with an answer to their objections, and promises of special favours, Isa 56:3 to which is subjoined a promise or prophecy of future additions, both of Jews and Gentiles, to the church of God in the latter day, Isa 56:8 and then follows a call upon some savage people, comparable to wild beasts, to come and devour, which will be previous to the above prophecy, Isa 56:9, the reason of which is the sad corruption of the rulers of the church, their ignorance, negligence, avarice, and drunkenness, Isa 56:10.

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.

And the most shameless dogs knew not satisfaction: the shepherds themselves ignored understanding: all turned aside unto their own way, each to his own greed, from the highest even unto the lowest. LXX: And impudent dogs have ignored satisfaction. And they are evil, not understanding intelligence: they have followed all their own ways. Each together from its summit. And they are not satisfied with this, those who slept in the care of the flock of the Lord, and could not bark, and loved the bed, which indicates the pleasure of the body; but among themselves, they did not know the shamelessness of their souls, who are never satisfied with their own error. Those who devour the people of the Lord like the bread, and the houses of widows: and serve their gluttony and lust. For they cannot say: The commandment of the Lord enlightens the eyes (Ps. 18:9), nor know what is written: The wisdom of a man enlightens his face (Prov. 17:24). And they are mute dogs against enemies, of whom it is written: Do not give what is holy to dogs (Matt. 7:6). And they are sleeping dogs, who do not know the commandment: Do not give sleep to your eyes, and slumber to your eyelids (Ps. 131); and again: Watch, because you do not know at what hour your Lord will come (Matt. 24:42). And for this reason, giving a place to the devil, they are shameless dogs, who are never satisfied. For they vomit what they have eaten, and they return to their vomit (Prov. XXVI). Of whom Peter the Apostle also speaks: That true proverb has happened to them: The dog has returned to its own vomit, and the sow that was washed to the wallowing in the mire (II Pet. II, 22). The following discourse shows that these spies and dogs are the same as the shepherds: The shepherds themselves have neglected understanding. For the Hebrew word 'Roim' (also spelled 'Rom') which is written with four letters, 'resh' and 'ayin' and 'yod' and 'mem', if it is read as 'roim', it means shepherds; if it is read as 'raim', it sounds like the worst. We have said this to show the reasons for the various interpretations. For everyone has sought their own things, and not the things that are of God, nor have they walked in the way of the Lord (Philippians 2), of which it is written: Seek what the good way is, and walk in it (Jeremiah 6:16). But according to what is read in the Book of Judges: There was no king in Israel; everyone did what he thought was right, and followed his own errors (Judges 17:6).

For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth, serve unto the custody of the flock by no means with the zeal of shepherds, but in the way of hirelings; since they fly when the wolf cometh if they hide themselves under silence. For hence it is that the Lord through the prophet upbraids them, saying, "Dumb dogs, that cannot bark." Hence again He complains, saying, "Ye have not gone up against the enemy, neither opposed a wall for the house of Israel, to stand in the battle in the day of the Lord."

In plundering their goods: and most impudent dogs, plundering their subjects of their goods as if without any bridle of shame, and they are never satisfied: they shall suffer hunger like dogs (Ps 58:7[59:6]); and as to lack in perfection of knowledge: the shepherds themselves knew no understanding, of the law and the prophets: he that understands shall possess governments (Prov 1:5); they have not known nor understood: they walk on in darkness (Ps 81[82]:5). Second, the fault of the subjects, or of all of them together. And first, as to their own will, which pertains to pride: all have turned aside into their own way: every one of you walks after the perverseness of his evil heart (Jer 16:12); second, as to their desire, which pertains to avarice: every one after his own gain: from the least of them even to the greatest, all are given to covetousness (Jer 6:13).

Whoever would partake of the blessings of the Gospel is required to be holy in all manner of life and conversation. And he that will be so is declared to be accepted according to this gracious dispensation, the blessings of which are large as the human race, without any respect to persons or to nations, Isa 56:1-8. At the ninth verse begins a different subject, or new section of prophecy. It opens with calling on the enemies of the Jews, (the Chaldeans, or perhaps the Romans), as beasts of prey against them, for the sins of their rulers, teachers, and other profane people among them, whose guilt drew down judgments on the nation, Isa 56:9-12.

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?

THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12) judgment--equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Luk 3:3, Luk 3:8-14). So it shall be before the second coming (Mal 4:4-6). near to come-- (Mat 3:2; Mat 4:17), also as to the second coming (Isa 62:10-11; Luk 21:28, Luk 21:31; Rom 13:11-12; Heb 10:25). righteousness--answering to "salvation" in the parallel clause; therefore it means righteousness which bringeth salvation (Isa 46:13; Rom 3:25-26).

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).