mh_parser/vol_split/23 - Isaiah/Chapter 56.xml

<div2 id="Is.lvii" n="lvii" next="Is.lviii" prev="Is.lvi" progress="21.79%" title="Chapter LVI">
<h2 id="Is.lvii-p0.1">I S A I A H.</h2>
<h3 id="Is.lvii-p0.2">CHAP. LVI.</h3>
<p class="intro" id="Is.lvii-p1" shownumber="no">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, <scripRef id="Is.lvii-p1.1" osisRef="Bible:Isa.56.1-Isa.56.2" parsed="|Isa|56|1|56|2" passage="Isa 56:1,2">ver. 1,
2</scripRef>. II. Great encouragement given to strangers that were
willing to come under the bonds of the covenant, assuring them of
the blessings of the covenant, <scripRef id="Is.lvii-p1.2" osisRef="Bible:Isa.56.3-Isa.56.8" parsed="|Isa|56|3|56|8" passage="Isa 56:3-8">ver.
3-8</scripRef>. III. A high charge drawn up against the watchmen of
Israel, that were careless and unfaithful in the discharge of their
duty (<scripRef id="Is.lvii-p1.3" osisRef="Bible:Isa.56.9-Isa.56.12" parsed="|Isa|56|9|56|12" passage="Isa 56:9-12">ver. 9-12</scripRef>), 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.</p>
<scripCom id="Is.lvii-p1.4" osisRef="Bible:Isa.56" parsed="|Isa|56|0|0|0" passage="Isa 56" type="Commentary"/>
<scripCom id="Is.lvii-p1.5" osisRef="Bible:Isa.56.1-Isa.56.2" parsed="|Isa|56|1|56|2" passage="Isa 56:1-2" type="Commentary"/><div class="Commentary" id="Is.lvii-p1.6">
<h4 id="Is.lvii-p1.7">Evangelical Promises; Exhortations to
Duty. (<span class="smallcaps" id="Is.lvii-p1.8">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lvii-p2" shownumber="no">1 Thus saith the <span class="smallcaps" id="Is.lvii-p2.1">Lord</span>, Keep ye judgment, and do justice: for my
salvation <i>is</i> near to come, and my righteousness to be
revealed.   2 Blessed <i>is</i> the man <i>that</i> doeth
this, and the son of man <i>that</i> layeth hold on it; that
keepeth the sabbath from polluting it, and keepeth his hand from
doing any evil.</p>
<p class="indent" id="Is.lvii-p3" shownumber="no">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.</p>
<p class="indent" id="Is.lvii-p4" shownumber="no">I. God here tells us what are his
intentions of mercy to us (<scripRef id="Is.lvii-p4.1" osisRef="Bible:Isa.56.1" parsed="|Isa|56|1|0|0" passage="Isa 56:1"><i>v.</i>
1</scripRef>): <i>My salvation is near to come</i>—the great
salvation wrought out by Jesus Christ (for that was the salvation
of which the <i>prophets enquired and searched diligently,</i>
<scripRef id="Is.lvii-p4.2" osisRef="Bible:1Pet.1.10" parsed="|1Pet|1|10|0|0" passage="1Pe 1:10">1 Pet. i. 10</scripRef>), 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. (<scripRef id="Is.lvii-p4.3" osisRef="Bible:Rom.1.17" parsed="|Rom|1|17|0|0" passage="Ro 1:17">Rom. i.
17</scripRef>), <i>because therein is the righteousness of God
revealed from faith to faith.</i> 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.</p>
<p class="indent" id="Is.lvii-p5" shownumber="no">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. <scripRef id="Is.lvii-p5.1" osisRef="Bible:Rom.3.11" parsed="|Rom|3|11|0|0" passage="Ro 3:11">Rom. iii.
11</scripRef>, <i>Now is our salvation nearer than when we
believed.</i> That which is here required to qualify and prepare us
for the approaching salvation is,</p>
<p class="indent" id="Is.lvii-p6" shownumber="no">1. That we be honest and just in all our
dealings: <i>Keep you judgment and do justice.</i> 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. <i>Repent for the
kingdom of heaven is at hand.</i> God is true to us; let us be so
to one another.</p>
<p class="indent" id="Is.lvii-p7" shownumber="no">2. That we religiously observe the sabbath
day, <scripRef id="Is.lvii-p7.1" osisRef="Bible:Isa.56.2" parsed="|Isa|56|2|0|0" passage="Isa 56:2"><i>v.</i> 2</scripRef>. 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 <i>keep the sabbath,</i> 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 <i>the
son of man,</i> 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: <i>Blessed is he that doeth it.</i> 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, <scripRef id="Is.lvii-p7.2" osisRef="Bible:1Tim.2.2" parsed="|1Tim|2|2|0|0" passage="1Ti 2:2">1 Tim. ii. 2</scripRef>.</p>
<p class="indent" id="Is.lvii-p8" shownumber="no">3. That we have nothing to do with sin:
<i>Blessed is the man</i> that <i>keeps his hand from doing
evil,</i> 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.</p>
</div><scripCom id="Is.lvii-p8.1" osisRef="Bible:Isa.56.3-Isa.56.8" parsed="|Isa|56|3|56|8" passage="Isa 56:3-8" type="Commentary"/><div class="Commentary" id="Is.lvii-p8.2">
<h4 id="Is.lvii-p8.3">Encouragement to the Sincere; Encouragement
to the Gentiles. (<span class="smallcaps" id="Is.lvii-p8.4">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lvii-p9" shownumber="no">3 Neither let the son of the stranger, that hath
joined himself to the <span class="smallcaps" id="Is.lvii-p9.1">Lord</span>, speak,
saying, The <span class="smallcaps" id="Is.lvii-p9.2">Lord</span> hath utterly
separated me from his people: neither let the eunuch say, Behold, I
<i>am</i> a dry tree.   4 For thus saith the <span class="smallcaps" id="Is.lvii-p9.3">Lord</span> unto the eunuchs that keep my sabbaths, and
choose <i>the things</i> that please me, and take hold of my
covenant;   5 Even unto them will I give in mine house and
within my walls a place and a name better than of sons and of
daughters: I will give them an everlasting name, that shall not be
cut off.   6 Also the sons of the stranger, that join
themselves to the <span class="smallcaps" id="Is.lvii-p9.4">Lord</span>, to serve
him, and to love the name of the <span class="smallcaps" id="Is.lvii-p9.5">Lord</span>, to be his servants, every one that keepeth
the sabbath from polluting it, and taketh hold of my covenant;
  7 Even them will I bring to my holy mountain, and make them
joyful in my house of prayer: their burnt offerings and their
sacrifices <i>shall be</i> accepted upon mine altar; for mine house
shall be called a house of prayer for all people.   8 The Lord
<span class="smallcaps" id="Is.lvii-p9.6">God</span> which gathereth the outcasts of
Israel saith, Yet will I gather <i>others</i> to him, beside those
that are gathered unto him.</p>
<p class="indent" id="Is.lvii-p10" shownumber="no">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 <i>joined
themselves to the Lord,</i> 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 <i>the sons of the stranger,</i>
<scripRef id="Is.lvii-p10.1" osisRef="Bible:Isa.56.3" parsed="|Isa|56|3|0|0" passage="Isa 56:3"><i>v.</i> 3</scripRef>. 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, "<i>The Lord has utterly separated me
from his people,</i> and will not own me as one of them, nor admit
me to their privileges." It was often said that there should be
<i>one law for the stranger and for him that was born in the
land</i> (<scripRef id="Is.lvii-p10.2" osisRef="Bible:Exod.12.49" parsed="|Exod|12|49|0|0" passage="Ex 12:49">Exod. xii. 49</scripRef>),
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 <i>sons of the
stranger</i> 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, <i>Behold, I am a dry
tree.</i> 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 (<scripRef id="Is.lvii-p10.3" osisRef="Bible:Lev.21.20" parsed="|Lev|21|20|0|0" passage="Le 21:20">Lev. xxi.
20</scripRef>), nor to <i>enter into the congregation</i>
(<scripRef id="Is.lvii-p10.4" osisRef="Bible:Deut.23.1" parsed="|Deut|23|1|0|0" passage="De 23:1">Deut. xxiii. 1</scripRef>), 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.</p>
<p class="indent" id="Is.lvii-p11" shownumber="no">Now suitable encouragements are given to
each of these.</p>
<p class="indent" id="Is.lvii-p12" shownumber="no">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,</p>
<p class="indent" id="Is.lvii-p13" shownumber="no">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 <i>keep God's sabbaths</i> 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 <i>choose those things that please
God.</i> 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 <i>take hold of his covenant,</i> 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.</p>
<p class="indent" id="Is.lvii-p14" shownumber="no">2. What a great deal of comfort they may
have if they answer to this character, though they are not built up
into families (<scripRef id="Is.lvii-p14.1" osisRef="Bible:Isa.56.5" parsed="|Isa|56|5|0|0" passage="Isa 56:5"><i>v.</i>
5</scripRef>): <i>Unto them will I give a better place and
name.</i> 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 (<scripRef id="Is.lvii-p14.2" osisRef="Bible:Ps.92.13" parsed="|Ps|92|13|0|0" passage="Ps 92:13">Ps. xcii. 13</scripRef>), shall <i>dwell all the days of
their life,</i> <scripRef id="Is.lvii-p14.3" osisRef="Bible:Ps.27.4" parsed="|Ps|27|4|0|0" passage="Ps 27:4">Ps. xxvii.
4</scripRef>. They shall be at home in communion with God, as Anna,
that <i>departed not from the temple night nor day.</i> There they
shall have a name. A name for the good things with God and good
people is a name <i>better than that of sons and daughters.</i> 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 <i>an everlasting name, that shall never</i> be extinct,
shall never <i>be cut off;</i> like the place and name of angels,
who <i>therefore</i> 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.</p>
<p class="indent" id="Is.lvii-p15" shownumber="no">II. To those that are themselves the
children of strangers.</p>
<p class="indent" id="Is.lvii-p16" shownumber="no">1. It is here promised that they shall now
be welcome to the church, <scripRef id="Is.lvii-p16.1" osisRef="Bible:Isa.56.6-Isa.56.7" parsed="|Isa|56|6|56|7" passage="Isa 56:6,7"><i>v.</i>
6, 7</scripRef>. 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,</p>
<p class="indent" id="Is.lvii-p17" shownumber="no">(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 <i>join themselves to the
Lord,</i> so as to become <i>one spirit,</i> <scripRef id="Is.lvii-p17.1" osisRef="Bible:1Cor.6.17" parsed="|1Cor|6|17|0|0" passage="1Co 6:17">1 Cor. vi. 17</scripRef>. [2.] That they join themselves
to him as subjects to their prince and soldiers to their general,
by an oath of fidelity and obedience, <i>to serve him,</i> 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, <i>to love
the name of the Lord,</i> 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 <i>his commandments are
not grievous,</i> <scripRef id="Is.lvii-p17.2" osisRef="Bible:1John.5.3" parsed="|1John|5|3|0|0" passage="1Jo 5:3">1 John v.
3</scripRef>. [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.</p>
<p class="indent" id="Is.lvii-p18" shownumber="no">(2.) To what privileges they shall be
welcome, <scripRef id="Is.lvii-p18.1" osisRef="Bible:Isa.56.7" parsed="|Isa|56|7|0|0" passage="Isa 56:7"><i>v.</i> 7</scripRef>. Three
things are here promised them, in their coming to God:—[1.]
Assistance: "<i>I will bring them to my holy mountain,</i> 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 <i>holy
hill,</i> <scripRef id="Is.lvii-p18.2" osisRef="Bible:Ps.43.3" parsed="|Ps|43|3|0|0" passage="Ps 43:3">Ps. xliii. 3</scripRef>. 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: "<i>Their burnt-offerings and their sacrifices shall be
accepted on my altar,</i> 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>I will make them
joyful in my house of prayer.</i> 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 <i>eat their bread with joy,</i>
because <i>God now accepts their works,</i> <scripRef id="Is.lvii-p18.3" osisRef="Bible:Eccl.9.7" parsed="|Eccl|9|7|0|0" passage="Ec 9:7">Eccl. ix. 7</scripRef>. 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.</p>
<p class="indent" id="Is.lvii-p19" shownumber="no">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: <i>My house
shall be called a house of prayer for all people.</i> The temple
was then God's house, and to that Christ applies these words
(<scripRef id="Is.lvii-p19.1" osisRef="Bible:Matt.21.13" parsed="|Matt|21|13|0|0" passage="Mt 21:13">Matt. xxi. 13</scripRef>), but with
an eye to it as a type of the gospel church, <scripRef id="Is.lvii-p19.2" osisRef="Bible:Heb.9.8-Heb.9.9" parsed="|Heb|9|8|9|9" passage="Heb 9:8,9">Heb. ix. 8, 9</scripRef>. For Christ calls it <i>his
house,</i> <scripRef id="Is.lvii-p19.3" osisRef="Bible:Heb.3.6" parsed="|Heb|3|6|0|0" passage="Heb 3:6">Heb. iii. 6</scripRef>. 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 <i>in every nation he that fears God and works righteousness
is accepted of him,</i> <scripRef id="Is.lvii-p19.4" osisRef="Bible:Acts.10.35" parsed="|Acts|10|35|0|0" passage="Ac 10:35">Acts x.
35</scripRef>. It had been declared again and again that <i>the
stranger that comes nigh shall be put to death,</i> but Gentiles
shall now be looked upon no longer as strangers and foreigners,
<scripRef id="Is.lvii-p19.5" osisRef="Bible:Eph.2.19" parsed="|Eph|2|19|0|0" passage="Eph 2:19">Eph. ii. 19</scripRef>. 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, <scripRef id="Is.lvii-p19.6" osisRef="Bible:1Kgs.8.30 Bible:1Kgs.8.41 Bible:1Kgs.8.43" parsed="|1Kgs|8|30|0|0;|1Kgs|8|41|0|0;|1Kgs|8|43|0|0" passage="1Ki 8:30,41,43">1 Kings
viii. 30, 41, 43</scripRef>. And it is intimated here (<scripRef id="Is.lvii-p19.7" osisRef="Bible:Isa.56.8" parsed="|Isa|56|8|0|0" passage="Isa 56:8"><i>v.</i> 8</scripRef>) that when the Gentiles
are called in they shall be incorporated into one body with the
Jews, that (as Christ says, <scripRef id="Is.lvii-p19.8" osisRef="Bible:John.10.16" parsed="|John|10|16|0|0" passage="Joh 10:16">John x.
16</scripRef>) there may be <i>one fold and one Shepherd;</i> for,
[1.] God will <i>gather the outcasts of Israel.</i> Many of the
Jews that had by their unbelief cast themselves out shall by faith
be brought in again, <i>a remnant according to the election of
grace,</i> <scripRef id="Is.lvii-p19.9" osisRef="Bible:Rom.11.5" parsed="|Rom|11|5|0|0" passage="Ro 11:5">Rom. xi. 5</scripRef>.
Christ came to the <i>lost sheep of the house of Israel</i>
(<scripRef id="Is.lvii-p19.10" osisRef="Bible:Matt.15.24" parsed="|Matt|15|24|0|0" passage="Mt 15:24">Matt. xv. 24</scripRef>), to
<i>gather their outcasts</i> (<scripRef id="Is.lvii-p19.11" osisRef="Bible:Ps.147.2" parsed="|Ps|147|2|0|0" passage="Ps 147:2">Ps.
cxlvii. 2</scripRef>), to <i>restore their preserved</i> (<scripRef id="Is.lvii-p19.12" osisRef="Bible:Isa.49.6" parsed="|Isa|49|6|0|0" passage="Isa 49:6"><i>ch.</i> xlix. 6</scripRef>), and <i>to be
their glory,</i> <scripRef id="Is.lvii-p19.13" osisRef="Bible:Luke.2.32" parsed="|Luke|2|32|0|0" passage="Lu 2:32">Luke ii.
32</scripRef>. [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>I
will gather others to him besides these;</i> 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. <i>Other sheep I have.</i></p>
</div><scripCom id="Is.lvii-p19.14" osisRef="Bible:Isa.56.9-Isa.56.12" parsed="|Isa|56|9|56|12" passage="Isa 56:9-12" type="Commentary"/><div class="Commentary" id="Is.lvii-p19.15">
<h4 id="Is.lvii-p19.16">A Charge against the
Prophets. (<span class="smallcaps" id="Is.lvii-p19.17">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lvii-p20" shownumber="no">9 All ye beasts of the field, come to devour,
<i>yea,</i> all ye beasts in the forest.   10 His watchmen
<i>are</i> blind: they are all ignorant, they <i>are</i> all dumb
dogs, they cannot bark; sleeping, lying down, loving to slumber.
  11 Yea, <i>they are</i> greedy dogs <i>which</i> can never
have enough, and they <i>are</i> shepherds <i>that</i> cannot
understand: they all look to their own way, every one for his gain,
from his quarter.   12 Come ye, <i>say they,</i> I will fetch
wine, and we will fill ourselves with strong drink; and to morrow
shall be as this day, <i>and</i> much more abundant.</p>
<p class="indent" id="Is.lvii-p21" shownumber="no">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.</p>
<p class="indent" id="Is.lvii-p22" shownumber="no">I. Desolating judgments are here summoned,
<scripRef id="Is.lvii-p22.1" osisRef="Bible:Isa.56.9" parsed="|Isa|56|9|0|0" passage="Isa 56:9"><i>v.</i> 9</scripRef>. 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 <i>the beasts of the
field and the forest</i> 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 <scripRef id="Is.lvii-p22.2" osisRef="Bible:Isa.56.8" parsed="|Isa|56|8|0|0" passage="Isa 56:8"><i>v.</i> 8</scripRef>)
were gathered in to the Christian church. The Roman armies came
upon them as beasts of the forest to devour them, and they quite
<i>took away their place and nation.</i> Note, When God has bloody
work to do he has beasts of prey within call, to be employed in
doing it.</p>
<p class="indent" id="Is.lvii-p23" shownumber="no">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 <i>did
evil in the sight of the Lord,</i> 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 (<scripRef id="Is.lvii-p23.1" osisRef="Bible:Isa.56.1" parsed="|Isa|56|1|0|0" passage="Isa 56:1"><i>v.</i> 1</scripRef>), but they abandoned both,
<scripRef id="Is.lvii-p23.2" osisRef="Bible:Jer.5.1" parsed="|Jer|5|1|0|0" passage="Jer 5:1">Jer. v. 1</scripRef>. 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. <i>Woe unto thee, O land!</i> 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: <i>His watchmen are
blind,</i> and therefore utterly unfit to be watchmen. If the seers
see not, who shall see for us? <i>If the light that is in us be
darkness, how great is that darkness!</i> Christ describes the
Pharisees to be <i>blind leaders of the blind,</i> <scripRef id="Is.lvii-p23.3" osisRef="Bible:Matt.15.14" parsed="|Matt|15|14|0|0" passage="Mt 15:14">Matt. xv. 14</scripRef>. The beasts of the field
come to devour, and the watchmen are blind, and are not aware of
them. <i>They are all ignorant</i> (<scripRef id="Is.lvii-p23.4" osisRef="Bible:Isa.56.10" parsed="|Isa|56|10|0|0" passage="Isa 56:10"><i>v.</i> 10</scripRef>), <i>shepherds that cannot
understand</i> (<scripRef id="Is.lvii-p23.5" osisRef="Bible:Isa.56.11" parsed="|Isa|56|11|0|0" passage="Isa 56:11"><i>v.</i>
11</scripRef>), that know not what is to be done about the sheep,
nor can <i>feed them with understanding,</i> <scripRef id="Is.lvii-p23.6" osisRef="Bible:Jer.3.15" parsed="|Jer|3|15|0|0" passage="Jer 3:15">Jer. iii. 15</scripRef>. 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 <i>dumb dogs,</i> 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 <i>sleeping, lying down</i> and <i>loving to
slumber.</i> 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, <i>Soul, take thy ease. Yet a
little sleep.</i> It is bad with a people when their shepherds
slumber (<scripRef id="Is.lvii-p23.7" osisRef="Bible:Nah.3.18" parsed="|Nah|3|18|0|0" passage="Na 3:18">Nah. iii. 18</scripRef>), 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—<i>greedy dogs that can never have
enough.</i> If they had ever so much, they would think it too
little. They so love silver as never to be satisfied with silver,
<scripRef id="Is.lvii-p23.8" osisRef="Bible:Eccl.5.10" parsed="|Eccl|5|10|0|0" passage="Ec 5:10">Eccl. v. 10</scripRef>. 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 <i>own way,</i> 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 (<scripRef id="Is.lvii-p23.9" osisRef="Bible:Phil.2.21" parsed="|Phil|2|21|0|0" passage="Php 2:21">Phil. ii.
21</scripRef>), <i>All seek their own, not the things that are
Jesus Christ's.</i> 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 <i>every one to his
gain from his quarter,</i> from his end or part of the work. They
are for fain from every quarter (<i>Rem rem quocunque modo
rem—Money, money, by fair means or by foul we must have
money</i>), 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 <i>prepare war against
him,</i> <scripRef id="Is.lvii-p23.10" osisRef="Bible:Mic.3.5" parsed="|Mic|3|5|0|0" passage="Mic 3:5">Mic. iii. 5</scripRef>. 5.
They were perfect epicures, given to their pleasures, never so much
in their element as in their drunken revels (<scripRef id="Is.lvii-p23.11" osisRef="Bible:Isa.56.12" parsed="|Isa|56|12|0|0" passage="Isa 56:12"><i>v.</i> 12</scripRef>): <i>Come</i> (say they), <i>I
will fetch wine</i> (they have that at command; their cellars are
better furnished than their closets) <i>and we will fill
ourselves,</i> or be drunk, <i>with strong drink.</i> 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, "<i>To-morrow shall be as this day and much more
abundant;</i> we shall have as much to spend upon our lusts
to-morrow as we have to-day." 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 to-morrow as
they are to-day. <i>But boast not thyself of to-morrow</i> when
perhaps <i>this night thy soul shall be required of thee.</i></p>
</div></div2>