TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 56:9–12. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
I.Desolating judgments are here summoned, Isa 56:9.
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 the beasts of the field and the forest 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 Isa 56:8) were gathered in to the Christian church. The Roman armies came upon them as beasts of the forest to devour them, and they quite took away their place and nation. Note, When God has bloody work to do he has beasts of prey within call, to be employed in doing it.
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 did evil in the sight of the Lord, 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 (v. 1), but they abandoned both, Jer 5:1. 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. Woe unto thee, O land! 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: His watchmen are blind, and therefore utterly unfit to be watchmen. If the seers see not, who shall see for us? If the light that is in us be darkness, how great is that darkness! Christ describes the Pharisees to be blind leaders of the blind, Mat 15:14. The beasts of the field come to devour, and the watchmen are blind, and are not aware of them. They are all ignorant (Isa 56:10), shepherds that cannot understand (Isa 56:11), that know not what is to be done about the sheep, nor can feed them with understanding, Jer 3:15.
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 dumb dogs, 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 sleeping, lying down and loving to slumber. 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, Soul, take thy ease. Yet a little sleep. It is bad with a people when their shepherds slumber (Nah 3:18), 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 - greedy dogs that can never have enough. If they had ever so much, they would think it too little. They so love silver as never to be satisfied with silver, Ecc 5:10. 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 own way, 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 (Phi 2:21), All seek their own, not the things that are Jesus Christ's. 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 every one to his gain from his quarter, from his end or part of the work. They are for fain from every quarter (Rem rem quocunque modo rem - Money, money, by fair means or by foul we must have money), 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 prepare war against him, Mic 3:5.
5.They were perfect epicures, given to their pleasures, never so much in their element as in their drunken revels (Isa 56:12): Come (say they), I will fetch wine (they have that at command; their cellars are better furnished than their closets) and we will fill ourselves, or be drunk, with strong drink. 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, "Tomorrow shall be as this day and much more abundant; we shall have as much to spend upon our lusts tomorrow as we have today." 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 tomorrow as they are today. But boast not thyself of tomorrow when perhaps this night thy soul shall be required of thee.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Verses 10-12.) His spies, blind all, knew nothing: mute dogs unable to bark, seeing vain things, sleeping, and loving dreams. 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. Come, let us take wine, and be filled with drunkenness, and it shall be as today, so tomorrow, and much more. LXX: See that all are blind: they all do not know, mute dogs cannot bark: dreaming of a bed, loving sleep. 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. Come, let us take wine, and let us become drunk, and let tomorrow be such a great day, even more so. 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. 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), and what follows: Everyone to his own greed, from the greatest to the least: come, let us take wine, and let us fill ourselves with drunkenness, and it will be as today, so also tomorrow, and much more, is not found in the Seventy Interpreters, but is added from the Hebrew, indicated by the shining stars. Finally, no interpreter of the Church has discussed these verses, but they leap and pass over it as if it were an open pit. However, what he says is this, that is, because they have turned away from the way of the Lord, they have followed their own paths. Therefore, greed burns from top to bottom, from leaders to the common people, so that after they have started to strike their fellow servants and eat and drink with the drunkards, they say: Come, let us take wine and be filled with drunkenness. Let us eat and drink, for tomorrow we die. And it will be as today, so also tomorrow: and much more (I Corinthians XV, 2). This is what has been said above: They did not know satiety; nor are they satisfied with past pleasure, but they prepare for future delights, much greater than those they had previously enjoyed. If this is said of the leaders of the Jews, because of whom the people were devoured by beasts, let us avoid the examples of the wicked, let us not be drunk with wine, in which there is luxury, nor overwhelmed by pleasures; let us not be silent in speaking, but let us be fierce dogs against our adversaries; rather, let us follow the ways of God rather than our own, and let us heed the Scripture that warns us: Taste and see that the Lord is good (Wisdom I, 1). And again: The best intelligence is for those who do it. And if we were dogs, let us not despair of salvation, hearing the words of the Canaanite woman saying to the Lord: Yes, Lord, for even the little dogs eat the crumbs that fall from their masters' table (Matthew XV, 27). For this reason, having obtained mercy, she hears from the Lord: O woman, great is your faith: let it be done to you as you wish. For she could have said with the Prophet: I have run in the way of your commandments (Psalm CXVIII, 32). Again: Lead me on the straight path.
For often church leaders do not have foresight, and they fear to lose favor with human beings and fear to say the right things freely and according to the voice of truth. They in no way act with the attention of the pastors of the flock but are more like hired hands who flee when the wolf approaches, while they themselves quietly hide.
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Summary
Isaiah 56:11 delivers a scathing prophetic indictment against the corrupt spiritual and political leaders of Israel, likening them to insatiably greedy dogs and intellectually dull shepherds. This verse exposes their profound dereliction of duty, revealing that rather than faithfully tending to the needs of God's flock, these supposed guardians are wholly consumed by self-interest, relentlessly pursuing personal gain from every conceivable avenue, thereby abandoning their divine mandate and leaving the people vulnerable and without proper guidance.
Context
Literary Context
Isaiah 56 initiates a profound shift in the prophet's message, opening with a sweeping vision of God's universal salvation, extending His covenant blessings to all who embrace righteousness, including foreigners and eunuchs, promising them an eternal name and a place within His house if they keep His Sabbath and hold fast to His covenant (Isaiah 56:3-7). This expansive promise of inclusion and blessing provides a stark and deliberate contrast to the abrupt pivot in verses 9-12, which launch into a harsh denunciation of Israel's corrupt leadership. Verse 11, therefore, functions as a critical component of this indictment, detailing the specific failures of those entrusted with guiding God's people, immediately following a general condemnation of their blindness and inability to act as vigilant watchdogs or discerning shepherds. The chapter concludes with a continued lament over their self-serving nature, highlighting the devastating consequences of such leadership for the nation.
Historical & Cultural Context
The prophetic ministry of Isaiah spans a tumultuous period in Israel's history, from the reigns of Uzziah to Hezekiah (c. 740-687 BC), encompassing the rising threat of Assyria and the eventual fall of the Northern Kingdom. During this era, the roles of "shepherd" and "watchman" were deeply ingrained and highly respected metaphors for leadership within both civil and religious spheres. Kings, priests, and prophets were expected to embody the care of a shepherd, protecting the flock (the people) from dangers, leading them in righteousness, and ensuring their well-being. Watchmen were crucial for city defense, responsible for vigilance and warning of approaching threats. Isaiah's condemnation in this verse reflects a severe societal and spiritual breakdown where those in positions of authority had become self-serving rather than selfless. The imagery of "dogs" was typically pejorative in ancient Near Eastern cultures, often referring to scavengers, wild animals, or those considered unclean and morally debased, thereby amplifying the prophet's disgust at the moral degradation and spiritual impurity of these leaders.
Key Themes
This verse powerfully contributes to several overarching themes prevalent throughout Isaiah and the broader prophetic literature. A primary theme is Corrupt Leadership, a recurring motif where those in authority fail to uphold their divine responsibilities, leading to societal decay, spiritual blindness, and injustice. The vivid imagery of "greedy dogs" underscores the theme of Insatiable Avarice and Self-Interest, highlighting a boundless, uncontrolled desire for personal enrichment that completely eclipses any genuine concern for the welfare of the people. Furthermore, the description of "shepherds that cannot understand" points directly to Spiritual Ignorance and Moral Blindness, a critical failure of discernment that renders them incapable of guiding the flock in God's ways or discerning His will. This profound failure stands in stark contrast to the ideal of a righteous leader who actively seeks God's justice and cares for the vulnerable, as repeatedly called for by Isaiah (e.g., Isaiah 1:17). The verse also subtly touches upon the theme of Divine Judgment, as such profound and persistent failure inevitably invites God's righteous wrath upon those who betray their sacred trust and lead His people astray.
Exposition and Analysis
Key Word Analysis
This term (H3611) refers to a dog, but in ancient Israelite culture, it carried strong negative connotations. Unlike modern domesticated companions, dogs were typically wild scavengers, associated with impurity, low status, and even prostitution. Here, it is used as a derogatory metaphor to describe the moral character of the leaders, implying their shamelessness, uncontrolled appetites, and lack of discernment, much like wild, ravenous animals.
While the KJV Strong's includes H3045 (yâdaʻ), the primary root for "understand" in this context is H995 (bîyn). This root means "to separate mentally" or "distinguish," and by extension, "to understand" or "discern." When applied to the shepherds, the negation "cannot understand" signifies a profound lack of spiritual insight, moral judgment, and practical wisdom necessary for their pastoral duties. They are intellectually and spiritually dull, unable to discern God's will, the true needs of the people, or the dangers facing the flock.
This word (H1215) denotes plunder, profit, or gain, often with the strong implication of being unjust or ill-gotten. It speaks to covetousness, dishonest acquisition, and avarice. The prophet uses this term to pinpoint the ultimate motivation of these corrupt leaders: not the welfare of the flock, but their own selfish accumulation of wealth and advantage, regardless of the ethical or spiritual implications.
Verse Breakdown
"Yea, [they are] greedy dogs [which] can never have enough,"
The verse opens with a damning and visceral metaphor. The leaders are likened to "greedy dogs," emphasizing their insatiable appetite for personal gain and their base, uncontrolled desires. The phrase "can never have enough" (literally, "they do not know satiety" or "they are not satisfied") highlights their boundless avarice and profound lack of contentment, suggesting a compulsive, uncontrolled desire that drives all their actions.
"and they [are] shepherds [that] cannot understand:"
The prophet identifies these "dogs" as "shepherds," underscoring the tragic irony and profound betrayal of their sacred office. The inability to "understand" signifies a critical deficiency in spiritual discernment, moral insight, and practical wisdom. They are blind guides, incapable of discerning truth from falsehood, right from wrong, or the true spiritual and physical needs of their flock.
"they all look to their own way, every one for his gain, from his quarter."
This final clause explicitly states the self-serving nature of their leadership, serving as a direct explanation for their "greed" and lack of "understanding." "Look to their own way" means they prioritize their personal agendas, desires, and self-preservation over the well-being of the community. "Every one for his gain" reiterates their singular, individualistic focus on personal profit (H1215, betsaʻ, often unjust gain). "From his quarter" suggests that each leader, from their specific sphere of influence, jurisdiction, or position, is extracting personal benefit, indicating a widespread, systemic corruption that permeates all levels of authority.
Literary Devices
Isaiah 56:11 employs several powerful literary devices to convey its scathing critique. Metaphor is central and highly effective, as the leaders are directly equated with "greedy dogs" and "shepherds that cannot understand." The "dogs" metaphor vividly portrays their base, uncontrolled appetites, their lack of moral purity, and their scavenging nature, while the "shepherds" metaphor highlights the profound irony and betrayal of their sacred, nurturing role. Hyperbole is evident in the phrase "can never have enough," emphasizing the extreme and insatiable nature of their greed, suggesting an endless, unsatisfiable pursuit of self-enrichment. Furthermore, the verse uses powerful Contrast by juxtaposing the expected, selfless role of a shepherd—one who cares for and protects the flock—with the grim reality of these leaders, who are instead predatory, self-serving, and spiritually blind. This stark contrast amplifies the severity of their failure and the depth of their corruption, highlighting the gap between divine expectation and human depravity.
Theological and Thematic Connections
Isaiah 56:11 serves as a profound theological statement on the nature of true leadership versus corrupt authority within God's covenant community. It underscores that leadership, particularly spiritual leadership, is a sacred trust demanding selflessness, discernment, and a genuine concern for the welfare of the flock, not personal enrichment. The prophet's condemnation reveals that when leaders prioritize their own "gain" and are spiritually "blind," they not only fail their people but also betray the very character of God, who is Himself the ultimate Shepherd to His people (Psalm 23:1). This passage warns against the pervasive dangers of avarice and the spiritual decay that inevitably accompanies a lack of understanding and discernment among those called to guide. It is a timeless reminder that true authority is exercised in humble service, reflecting God's own compassionate, just, and righteous rule, and that those who abuse their positions for personal gain will face divine reckoning.
Reflection and Application
Isaiah 56:11 speaks with piercing relevance to every generation, serving as a powerful mirror for those in positions of authority and a crucial call to discernment for those under their care. It compels us to examine the fundamental motivations behind leadership, whether in the church, government, civic organizations, or any community sphere. Are leaders truly driven by a genuine desire to serve, protect, and empower the flock, or are they, like the "greedy dogs," consumed by an insatiable appetite for personal power, prestige, or financial gain? This verse challenges us to cultivate spiritual understanding and moral integrity in our own lives, recognizing that true leadership flows from a heart aligned with God's justice and compassion, not from self-interest or carnal ambition. For believers, it is a sober reminder to pray diligently for our leaders, to hold them accountable to biblical standards of righteousness and service, and to embody selfless service in our own spheres of influence, resisting the pervasive temptation to pursue "our own way" for "our gain." It calls us to be vigilant, discerning the spirits of leadership, and to champion those who genuinely seek the welfare of others above their own.
Questions for Reflection
FAQ
What does "greedy dogs" mean in this context?
In Isaiah 56:11, "greedy dogs" is a powerful and derogatory metaphor used by the prophet to describe the corrupt leaders of Israel. In ancient Israel, dogs were often seen as scavengers, unclean, and lacking discipline or loyalty, often roaming in packs. The phrase "greedy dogs which can never have enough" highlights their insatiable appetite for personal gain, wealth, and power. They are likened to wild, ravenous animals that are never satisfied, constantly seeking to devour more for themselves rather than protecting or nourishing the flock they are meant to shepherd. This imagery emphasizes their moral degradation, their shameless pursuit of self-interest, and their complete dereliction of duty.
Who are the "shepherds" being condemned in this verse?
The "shepherds" in Isaiah 56:11 refer to the spiritual and political leaders of Israel during Isaiah's time. This term was a common and significant metaphor for those in authority—including kings, priests, and prophets—who were responsible for guiding, protecting, and caring for the people of God, often referred to as His "flock." The condemnation is directed at those who, despite holding these sacred and vital positions, had become spiritually blind, morally corrupt, and entirely self-serving. Their inability to "understand" signifies a profound lack of spiritual discernment and wisdom, making them unfit for their calling and leading the nation astray. This failure is a recurring theme in prophetic critiques of Israel's leadership, as seen in passages like Jeremiah 23:1-4.
Christ-Centered Fulfillment
Isaiah 56:11, with its scathing indictment of greedy and ignorant shepherds who prioritize their own gain over the welfare of the flock, powerfully sets the stage for the coming of the True and Good Shepherd, Jesus Christ. Throughout the Old Testament, there is a lament over the failure of human leaders to genuinely care for God's scattered and vulnerable flock, as vividly depicted in Ezekiel 34:1-10. In stark contrast to these self-serving "greedy dogs" who "look to their own way, every one for his gain," Jesus declares Himself the Good Shepherd. He does not seek His own gain, but rather lays down His life for the sheep (John 10:15), demonstrating the ultimate act of selfless love and sacrifice. While the shepherds of Isaiah's day "cannot understand," Jesus, as the incarnate Word, embodies perfect understanding, wisdom, and divine discernment (John 1:1-5), leading His flock in truth and righteousness. He is the ultimate fulfillment of God's promise to provide a Shepherd who will genuinely care for His people, gathering them into one fold (John 10:16), and ultimately sacrificing Himself to redeem them from their sins and secure their eternal salvation, a task no greedy or ignorant human leader could ever accomplish (Hebrews 9:11-14).