Dumb dogs; "Greedy dogs;" "Shepherds that cannot understand." The prophet's messages are in the main addressed to the pious and believing among the exiles. But he knows well how many of them were living in self-indulgence and sin, and were not in the least likely to heed his words, and prepare themselves for the coming
deliverance. The evils were especially manifest in the leading people, who ought to have been leaders in goodness to the people. Instead of this, they were neglecting their duty, and presenting a debasing example of
self-indulgence, and even of covetousness. The term "watchmen' is used for chief men, princes, priests, prophets. These were utterly unable to
comprehend or to meet the spiritual wants of the nation at this time, when God was so near, for carrying out his redeeming purpose. "
The language here employed strikingly depicts the feelings of the voluptuous in
every age."
I. THE HELPLESSNESS OF THE LEADERS AND TEACHERS OF THAT AGE. Observe the blending of figures suitable to the shepherd and to the shepherd's dog. Such a blending of figures is common in poetry and in Scripture. Inefficiency and sinful neglect are suggested in the terms
(1) blind;
(2) ignorant;
(3) dumb;
(4) loving to slumber;
(5) greedy;
(6) void of understanding;
(7) drunken.
II. THE REAL SECRET OF THEIR HELPLESSNESS. They thought of self. They did not live for their charge, but for themselves. "They all look to their own way, every one for his gain, from his quarter." And this is the root of evil in all who are placed in positions of responsibility, authority, and influence - all who are in any sense leaders and teachers. They must serve others, not get for self. Therefore the Apostle Paul pleads, saying, "We preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." Compare the plea of the noble Samuel, on giving up his life-ministry, "Whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith?" (1 Samuel 12:3). In this way St. Paul counsels the young teacher Timothy, "Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity." And a bishop is thus described, "Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous" (1 Timothy 4:12; 1 Timothy 3:3). St. Paul complains of the teachers of his time, "All seek their own, not the things that are Jesus Christ's" (Philippians 2:21). - R.T.
His watchmen are blind. -
Homilist.
(with
Jeremiah 8:11): —
I. THE OLD HEBREW PULPIT AT THIS TIME WAS IGNORANT. The "watchmen" are said to be "blind" and "ignorant." They did not see and "understand" the things that ought to have been clear to their vision and intelligible to their judgment. An ignorant pulpit, though a contradiction in terms, has ever been too prevalent. There may be profound pulpit ignorance where there are the most distinguished scholastic acquirement and literary charms. On the other hand, there may be considerable pulpit intelligence where there is but a very small degree of mere scholastic attainment. Many a noble-souled, Gospel-inspired man, who knew no book but the Bible, no language but his own, and could not speak even that with grammatical propriety, has done the true work of the pulpit. That pulpit is an ignorant pulpit that does not "discern the things of the Spirit" — things that the .Spirit of God approves, and the spirit of man requires. I call that an ignorant pulpit which ministers to the speculative in man rather than to the spiritual, to the intellect rather than the heart, and presents a dead creed rather than a living Christ. I call that an ignorant pulpit which ministers to sects rather than to souls, represents Christ as one sent to save a favourite few, rather than as "the Lamb of God that taketh away the sins of the world." I call that an ignorant pulpit that does not practically feel that all Divine truth to man is but infinite love for man speaking through the intellect to the heart.
II. THE OLD HEBREW PULPIT AT THIS TIME WAS MARKED BY SLOTHFULNESS. The watchmen are called "dumb dogs that cannot bark." It is because these animals have ever been used by man as sentinels whose bark warns of approaching danger; and because they are only useful as they bark, that they are employed as symbols of indolent preachers. There are men who, when they speak, speak with a drowsy soul, and their words are somnific. Perhaps there are more in these times dumb from expediency than from slothfulness. They echo only the opinions that are current in their Church. They add nothing to the stock of Christian intelligence.
III. THE OLD HEBREW PULPIT AT THIS TIME WAS MARKED BY SELFISH GREED. "Yea they are greedy dogs which can never have enough," etc. Such strong language expresses their ravenous selfishness. It would seem that these corrupt prophets cared for no one but themselves. How stands the modern pulpit in this respect? This selfish greed shows itself in other ways besides the striving after "filthy lucre." There is the greed for popularity.
IV. THE OLD HEBREW PULPIT AT THIS TIME WAS MARKED BY SUPERFICIALITY. "They have healed the daughter of My people slightly." Dr. Blaney, in his translation, substitutes the word "superficially" for "slightly." Although these words are taken from another book they refer to the same subject, and to the same class of men. The words, however, from Isaiah describe their character, these words describe their work. They did something, but it was partial and ineffective. They did not seek to eradicate the disease, but merely administered temporary palliatives, which, whilst they deadened the pain, fostered the virus of the malady. The idea undoubtedly is, that instead of endeavouring to work into the moral heart of the people profound convictions as to the enormity of their sins, and fulminate in their ears the righteous denunciations of Heaven, they presented considerations of false comfort. This superficial healing of souls is an immense injury. It deludes the patient. It wastes the restorative season. That pulpit is superficial which fails either to generate supreme love to the great God in hearts where it is not, or to strengthen it in hearts where it is.
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People
IsaiahPlaces
JerusalemTopics
Able, Bark, Blind, Can't, Dogs, Dozing, Dream, Dreamers, Dreaming, Dumb, Ignorant, Lack, Lie, Love, Loving, Lying, Mute, Nothing, Raving, Sleep, Sleeping, Slumber, Stretched, Tongues, Unable, WatchmenOutline
1. The prophet exhorts to sanctification3. He promises it shall be general, without respect of persons9. He protests against blind watchmenDictionary of Bible Themes
Isaiah 56:10 1409 dream
5135 blindness, spiritual
5433 occupations
5533 sleep, physical
5534 sleep, spiritual
5611 watchman
6183 ignorance, of God
Isaiah 56:9-12
8492 watchfulness, leaders
Isaiah 56:10-11
4630 dog
5450 poverty, spiritual
Isaiah 56:10-12
4436 drinking, abstention
8783 neglect
Library
We Sure of To-Morrow? a New Year's Sermon
'To-morrow shall be as this day, and much more abundant.'--ISAIAH lvi. 12. These words, as they stand, are the call of boon companions to new revelry. They are part of the prophet's picture of a corrupt age when the men of influence and position had thrown away their sense of duty, and had given themselves over, as aristocracies and plutocracies are ever tempted to do, to mere luxury and good living. They are summoning one another to their coarse orgies. The roystering speaker says, 'Do not be afraid …
Alexander Maclaren—Expositions of Holy ScriptureConcerning the Sacrament of Baptism
Blessed be the God and Father of our Lord Jesus Christ, who according to the riches of His mercy has at least preserved this one sacrament in His Church uninjured and uncontaminated by the devices of men, and has made it free to all nations and to men of every class. He has not suffered it to be overwhelmed with the foul and impious monstrosities of avarice and superstition; doubtless having this purpose, that He would have little children, incapable of avarice and superstition, to be initiated into …
Martin Luther—First Principles of the Reformation
Nor Indeed Hath the Holy Spirit Failed to Speak what Should be of Open...
25. Nor indeed hath the Holy Spirit failed to speak what should be of open and unshaken avail against these men, most shamelessly and madly obstinate, and should repel their assault, as of wild beasts, from His sheep-fold, by defences that may not be stormed. For, after He had said concerning eunuchs, "I will give unto them in My house and in My wall a named place, much better than of sons and daughters;" [2069] lest any too carnal should think that there was any thing temporal to be hoped for in …
St. Augustine—Of Holy Virginity.
The House of Prayer. --Isaiah Lvi. 7
The House of Prayer.--Isaiah lvi. 7. "My House shall be an House of Prayer For all that live, to worship there:" Thus saith the Lord:--how answer we? "Thine House, our House of Prayer shall be." "Wherever I my Name record, There will I meet Thee," saith the Lord; Thee in Thine House of Prayer we meet; Now bless us from the Mercy-seat. Thus spake the Lord--"My Son, to Thee Swear every tongue, bow every knee:" Father, by us Thy will be done, We bow the knee and "Kiss the Son." His throne and kingdom …
James Montgomery—Sacred Poems and Hymns
Lastly, Let us Hear the Lord Himself Delivering Most Plain Judgment on this Matter. ...
23. Lastly, let us hear the Lord Himself delivering most plain judgment on this matter. For, upon His speaking after a divine and fearful manner concerning husband and wife not separating, save on account of fornication, His disciples said to Him, "If the case be such with a wife, it is not good to marry." [2066] To whom He saith, "Not all receive this saying. For there are eunuchs who were so born: but there are others who were made by men: and there are eunuchs, who made themselves eunuchs for …
St. Augustine—Of Holy Virginity.
That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. 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 (Joh. x. 12), serve unto the custody of the flock by no means …
Leo the Great—Writings of Leo the Great
That the Unskilful Venture not to Approach an Office of Authority.
No one presumes to teach an art till he has first, with intent meditation, learnt it. What rashness is it, then, for the unskilful to assume pastoral authority, since the government of souls is the art of arts! For who can be ignorant that the sores of the thoughts of men are more occult than the sores of the bowels? And yet how often do men who have no knowledge whatever of spiritual precepts fearlessly profess themselves physicians of the heart, though those who are ignorant of the effect of …
Leo the Great—Writings of Leo the Great
The History of the Prophetic Sermons, Epistles, and Apocalypses
[Sidenote: Real character and aims of the prophets] To understand and rightly interpret the prophetic writings of the Old Testament it is necessary to cast aside a false impression as to the character of the prophets which is widely prevalent. They were not foretellers, but forth-tellers. Instead of being vague dreamers, in imagination living far in the distant future, they were most emphatically men of their own times, enlightened and devoted patriots, social and ethical reformers, and spiritual …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament
How those are to be Admonished who have had Experience of the Sins of the Flesh, and those who have Not.
(Admonition 29.) Differently to be admonished are those who are conscious of sins of the flesh, and those who know them not. For those who have had experience of the sins of the flesh are to be admonished that, at any rate after shipwreck, they should fear the sea, and feel horror at their risk of perdition at least when it has become known to them; lest, having been mercifully preserved after evil deeds committed, by wickedly repeating the same they die. Whence to the soul that sins and never …
Leo the Great—Writings of Leo the Great
"And if Christ be in You, the Body is Dead Because of Sin; but the Spirit is Life Because of Righteousness. "
Rom. viii. 10.--"And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness." God's presence is his working. His presence in a soul by his Spirit is his working in such a soul in some special manner, not common to all men, but peculiar to them whom he hath chosen. Now his dwelling is nothing else but a continued, familiar and endless working in a soul, till he hath conformed all within to the image of his Son. The soul is the office house, or workhouse, …
Hugh Binning—The Works of the Rev. Hugh Binning
Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting
Ye Also who have not yet Made this Vow...
30. Ye also who have not yet made this vow, who are able to receive it, receive it. [2093] Run with perseverance, that ye may obtain. [2094] Take ye each his sacrifices, and enter ye into the courts [2095] of the Lord, not of necessity, having power over your own will. [2096] For not as, "Thou shall not commit adultery, Thou shall not kill," [2097] can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are …
St. Augustine—Of Holy Virginity.
The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our …
J. W. McGarvey—The Four-Fold Gospel
Manner of Covenanting.
Previous to an examination of the manner of engaging in the exercise of Covenanting, the consideration of God's procedure towards his people while performing the service seems to claim regard. Of the manner in which the great Supreme as God acts, as well as of Himself, our knowledge is limited. Yet though even of the effects on creatures of His doings we know little, we have reason to rejoice that, in His word He has informed us, and in His providence illustrated by that word, he has given us to …
John Cunningham—The Ordinance of Covenanting
Covenanting Adapted to the Moral Constitution of Man.
The law of God originates in his nature, but the attributes of his creatures are due to his sovereignty. The former is, accordingly, to be viewed as necessarily obligatory on the moral subjects of his government, and the latter--which are all consistent with the holiness of the Divine nature, are to be considered as called into exercise according to his appointment. Hence, also, the law of God is independent of his creatures, though made known on their account; but the operation of their attributes …
John Cunningham—The Ordinance of Covenanting
Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies …
Thomas Watson—A Body of Divinity
An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12
Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments
Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety
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