อิสยาห์ 56:10 วิจารณ์

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.

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.

In souls, pure and cleansed from all defilement, the prophetic gift shines clear. In a foul mirror you cannot see what the reflection is, neither can a soul preoccupied with cares of this life and darkened with the passions of the lust of the flesh receive the rays of the Holy Spirit. Every dream is not a prophecy, as Zechariah says, “The Lord shall make bright clouds and give them showers of rain … for the idols have spoken vanity, and the diviners have spoken false dreams.” Those who, as Isaiah says, “dream and love to sleep in their bed” forget that an instigation of error is sent to “the children of disobedience.”

Hence even sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason; sometimes it calls them “dogs” on account of their shameful and headstrong behavior—“dumb dogs,” since they are “unable even to bark.”

His spies, blind all, knew nothing: mute dogs unable to bark, seeing vain things, sleeping, and loving dreams. LXX: See that all are blind: they all do not know, mute dogs cannot bark: dreaming of a bed, loving sleep. That all, he says, beasts should come forth from the forest, and devour those gathered together, whether they succeed into the place of the Jews, the crowd of the Gentiles, their spies are in fact the Scribes and Pharisees: because all the blind have not known the Lord Savior, nor did they want to see the present light. To whom the Lord spoke: Foolish and blind, what is more, gold or the altar that sanctifies the gold (Matthew 23:17)? And again: Blind guides, straining out a gnat and swallowing a camel (ibid., 24); and: Blind leading the blind, both fall into a pit (Matthew 15:14). But as for why they are called watchmen and we have read above. In that place where according to the LXX it says: The voice of your watchmen has been lifted up (Isaiah 52:8), it is written in Hebrew: The voice of your watchmen. Of whom was Ezekiel, to whom God speaks: Son of man, I have made you a watchman for the house of Israel (Ezekiel 3:17). But those watchmen were not blind. In fact, they were called seers. But these of whom the Prophet is now speaking, are not only blind watchmen, but they are also called dumb dogs, unable to bark. For those who were supposed to protect the flock of the Lord, and drive away the wolves, and bark for the Lord, they love dreams and take pleasure in demonic visions. And it is understood: They cannot speak the truth, but only lies.

Sometimes in sacred speech preachers are understood by dogs. For the tongue of a dog, when it licks a wound, heals it, because holy teachers too, when they instruct us in the confession of our sin, touch as it were the wound of the mind through their tongue; and because by speaking they rescue us from sins, by touching wounds as it were they restore us to health. For that by the name of dogs the tongue of preachers is signified, the Lord says through the Psalmist: "The tongue of your dogs from enemies, from him." For from the unbelieving Jews the holy preachers were chosen, who, coming against thieves and robbers in defense of the truth, gave great barkings, so to speak, for the Lord. Against this it is said of certain reprobates: "Dumb dogs, not able to bark." Because therefore holy preachers condemn sins, but approve the confession of sins, saying: "Confess your sins to one another, and pray for one another, that you may be saved," dogs lick the sores of Lazarus.

“They are all stammering dogs” who stutter the praise of God and “cannot bark” against the idols, as against strangers. “They dream, lay down and love to slumber,” that is, they love to sleep in the graves and in the places where sacrifices are offered to demons, and there they expect from them visions, dreams and ghosts.

Second, he sets out the fault. And first, that of the superiors as to their lack in governing and in foreseeing dangers: his watchmen, for superiors are set over the people to guard them against dangers like a watchman guards against enemies; they are ignorant, unable to foresee dangers: let them alone: they are blind, and leaders of the blind (Matt 15:14); in the correction of vices: all dumb dogs not able to bark, against vices: but I, as a deaf man, heard not: and as a dumb man not opening his mouth (Ps 37:14[38:13]); in admonishing them of what is to be done: seeing vain things, promising them prosperity when adversity nears, and thus encouraging them in their sins: her prophets have daubed them (Ezek 22:28).

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.

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

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).

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.

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).