TRV
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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
Historical Reception
One surviving comment on this verse from the historical church.
(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.
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Summary
Isaiah 56:12 serves as a chilling indictment of the moral depravity and spiritual negligence of unfaithful leaders in ancient Israel, likely the "watchmen" and "shepherds" condemned in the preceding verses. Their self-serving declaration, "Come ye, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, and much more abundant," reveals a profound abandonment of their divine responsibilities, characterized by hedonistic indulgence and a dangerous presumption that their revelry and ease will continue unchecked, oblivious to impending divine judgment.
Context
Literary Context
This verse functions as a stark and chilling climax to Isaiah's indictment of Israel's corrupt leadership, immediately following his scathing critique in Isaiah 56:9-11. Prior to this condemnation, the prophet delivers glorious promises of inclusion and blessing for all who embrace God's covenant and uphold righteousness, declaring that God's house "shall be called an house of prayer for all people" (Isaiah 56:7). The abrupt shift from universal salvation to the internal rot of the nation's spiritual guides underscores the profound hypocrisy and danger posed by those entrusted with God's flock. The leaders' words in verse 12 are a direct, self-incriminating confession, revealing the depths of their spiritual blindness and moral decay, standing in stark contrast to the divine call for justice and righteousness that pervades the entire book of Isaiah.
Historical & Cultural Context
In ancient Israel, "watchmen" and "shepherds" were vital societal roles, often used metaphorically for spiritual and political leaders. Watchmen were responsible for guarding the city, alerting its inhabitants to danger, while shepherds protected and guided their flocks. This verse reflects a period where these roles, particularly among religious and civic authorities, were severely compromised. Drunkenness was a significant social problem, often associated with moral decline and a lack of self-control, particularly condemned in leadership, as seen in Proverbs 20:1. The cultural expectation was for leaders to embody wisdom, sobriety, and justice, yet these individuals embraced the opposite, reflecting a broader societal decay that Isaiah frequently laments. Their presumption about "tomorrow" also speaks to a cultural context where immediate gratification often overshadowed long-term consequences or divine accountability, a common theme in prophetic literature.
Key Themes
Isaiah 56:12 encapsulates several critical themes woven throughout Isaiah's prophecy and the broader Old Testament. Firstly, it highlights Spiritual Negligence and Abdication of Duty, as leaders prioritize personal indulgence over the solemn responsibilities of their office. Their pursuit of "wine" and "strong drink" signifies a profound spiritual dullness and a failure to discern or address the spiritual needs of the people, echoing similar condemnations of corrupt leadership found in Ezekiel 34. Secondly, the verse powerfully illustrates False Security and Presumption, as the leaders arrogantly declare that "to morrow shall be as this day, and much more abundant." This mindset reveals a dangerous disregard for divine judgment and a complete lack of humble reliance on God's sovereignty, a theme often contrasted with the biblical call for wisdom and foresight, as in Proverbs 27:1. Finally, it functions as a potent Prophetic Indictment and Warning, exposing the inner corruption of those meant to guide the nation. This serves as a stark warning against the societal and spiritual ruin that inevitably follows when those in authority succumb to self-interest and moral decay, a message consistent with Isaiah's broader calls for repentance and justice throughout his prophetic ministry.
Exposition and Analysis
Key Word Analysis
From an unused root meaning to effervesce, this term refers to fermented grape juice, often associated with feasting and celebration, but also frequently condemned in scripture when leading to excess or intoxication. Here, its mention alongside "strong drink" and the desire to "fill ourselves" clearly points to its use in a context of immoderate consumption and self-indulgence, highlighting the leaders' pursuit of carnal pleasure and intoxication.
A primitive root meaning to quaff to satiety, or to become tipsy, this verb conveys the idea of drinking to the point of being thoroughly saturated or drunk. The use of this word emphasizes the deliberate and unrestrained nature of their indulgence, indicating a desire not merely for a drink, but for complete inebriation and a loss of self-control, reflecting a profound moral decay.
From the root meaning "great," this word here modifies "much more," conveying an intensification of their current state. It reflects the leaders' presumptuous belief that their current level of revelry and ease will not only continue but will increase exponentially. This signifies a profound arrogance and a complete disregard for the possibility of divine intervention or judgment, projecting an unbounded future of self-gratification.
Verse Breakdown
"Come ye, [say they], I will fetch wine"
This opening phrase represents an invitation, a call to fellow leaders or companions to join in their debauchery. The "say they" indicates that these are the direct words of the corrupt watchmen/shepherds, revealing their inner thoughts and priorities. The act of "fetching wine" signifies an active pursuit of indulgence, showing a deliberate choice to engage in excessive drinking rather than fulfilling their duties.
"and we will fill ourselves with strong drink"
This clause intensifies the previous one, moving beyond mere wine to "strong drink" (Hebrew: shêkâr), which implies a more potent, intoxicating beverage. The phrase "fill ourselves" (Hebrew: çâbâʼ) underscores their intention to become completely intoxicated, highlighting their unrestrained pursuit of pleasure and their utter abandonment of sobriety and responsibility.
"and to morrow shall be as this day, [and] much more abundant"
This final, chilling declaration reveals the leaders' profound spiritual blindness and dangerous presumption. They believe that their current state of indulgence and ease will not only persist but will increase, demonstrating a complete lack of foresight, a disregard for divine judgment, and a hubristic confidence in an unchecked future of self-gratification. It signifies their utter detachment from reality and their dismissal of any potential consequences for their actions.
Literary Devices
Isaiah 56:12 is rich in literary devices that amplify its message of condemnation. The most prominent is Irony, as those who are supposed to be "watchmen" (vigilant guardians) are instead depicted as "blind" and "drunk," completely oblivious to the dangers facing the flock they are meant to protect. Their self-invitation to excess stands in stark contrast to their sacred duties. Hyperbole is evident in the phrase "much more abundant," which exaggerates their expectation of future indulgence, underscoring their boundless presumption and self-delusion. The entire verse functions as a form of Direct Discourse, allowing the corrupt leaders to condemn themselves through their own words, making their depravity undeniable. Furthermore, the imagery of "wine" and "strong drink" serves as Symbolism for spiritual intoxication and moral decay, representing their abandonment of spiritual discernment and their surrender to carnal desires.
Theological and Thematic Connections
This verse profoundly illustrates the spiritual consequences of leadership corrupted by self-indulgence and a lack of accountability. The leaders' pursuit of immediate gratification and their arrogant presumption about the future stand in direct opposition to the divine call for righteousness, justice, and responsible stewardship. Their actions reveal a fundamental misunderstanding of their role as God's representatives, who are meant to shepherd His people with wisdom and sobriety, not to exploit or neglect them for personal pleasure. The theological implication is clear: unchecked hedonism, especially among those in authority, leads to spiritual blindness, societal decay, and ultimately, divine judgment. This passage serves as a timeless warning against the dangers of spiritual complacency and the deceptive allure of worldly pleasures, especially when they distract from God-given responsibilities.
Reflection and Application
Isaiah 56:12, though a specific indictment of ancient leaders, holds profound and timeless lessons for every individual, particularly those in positions of influence within families, communities, or the church. It challenges us to honestly examine our priorities: are we consumed by immediate desires and personal comfort, or are we diligently fulfilling our God-given responsibilities with integrity and foresight? The "wine" and "strong drink" can symbolize any form of excess or distraction that dulls our spiritual senses and leads us away from our duties—be it material possessions, entertainment, or even an unhealthy pursuit of power. The leaders' fatal presumption about "tomorrow" serves as a sobering reminder that life is uncertain, and we are called to live with a humble awareness of God's sovereignty, recognizing that our time and resources are a stewardship. This verse implores us to cultivate spiritual vigilance, sobriety, and a deep commitment to serving others, lest we, like these ancient watchmen, become blind to the true needs around us and unprepared for the future God has ordained.
Questions for Reflection
FAQ
Who are "they" who say these words in Isaiah 56:12?
While not explicitly named in this verse, the preceding verses (specifically Isaiah 56:9-11) clearly identify them as the unfaithful "watchmen" and "shepherds" of Israel. These were the spiritual and civic leaders entrusted with guiding and protecting God's people. Isaiah describes them as "blind," "ignorant," "dumb dogs" who cannot bark, and "greedy dogs which can never have enough." Thus, "they" are the corrupt, self-serving authorities who have abandoned their sacred duties for personal indulgence and gain.
What is the significance of "strong drink" (shêkâr) compared to "wine" (yayin) in this context?
In biblical times, "wine" (Hebrew: yayin) was a common beverage, but "strong drink" (Hebrew: shêkâr) referred to a more potent intoxicating liquor, often made from grains or fruits other than grapes, such as barley, dates, or honey. The inclusion of both terms in Isaiah 56:12 emphasizes the leaders' deliberate pursuit of extreme intoxication. It signifies a desire not just for casual drinking, but for deep inebriation and a complete surrender to carnal pleasure, highlighting the extent of their moral and spiritual degradation and their utter disregard for the sobriety expected of those in authority.
Christ-Centered Fulfillment
Isaiah 56:12, with its stark portrayal of failed, self-indulgent leadership, finds its ultimate Christ-centered fulfillment in the person and ministry of Jesus Christ. While the Old Testament watchmen were blind and the shepherds greedy, Jesus declares Himself the Good Shepherd, who lays down His life for the sheep, a stark contrast to those who "fill themselves with strong drink." He is the one who did not come to be served, but to serve, and to give his life as a ransom for many. Unlike the presumptuous leaders who boasted of an abundant tomorrow of self-indulgence, Christ humbly submitted to the Father's will, even to the point of death on the cross, knowing that His true abundance would come through resurrection and eternal life, as seen in Philippians 2:8-9. He is the vigilant Watchman who never slumbers nor sleeps (Psalm 121:4), always interceding for His people (Hebrews 7:25). The self-centeredness and spiritual blindness of the leaders in Isaiah 56:12 underscore humanity's desperate need for a perfect, selfless leader, a need fully met in Jesus, who is the Lamb of God who takes away the sin of the world and the true light that enlightens everyone. His life, sacrifice, and resurrection provide the only true "abundance"—not of fleeting pleasure, but of eternal life and spiritual sobriety for all who follow Him.