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
4 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.
We have often seen the mass of the other nations called “the woodlands.” These are the beasts of God’s calling worthy to be called up due to their fear. Aquila has instead, “all the beasts,” “all his living beings,” and then, the second time, “all his living things.” Do they belong to someone or to God? For he does not call them simply “beasts” but “his.” Isaiah made mention of the nations of other tribes and the forest of beasts, and he saw in the Spirit that these would obey the call; yet so many of the Jews were persistent in unbelief.
(Vers. 8, 9.) Their burnt offerings and their sacrifices will please me on my altar: for my house will be called a house of prayer for all peoples, says the Lord God, who gathers the dispersed of Israel: I will still gather together those who have been gathered to him: All the beasts of the field, come to devour, all the beasts of the forest. LXX: Their burnt offerings and sacrifices will be acceptable on my altar. For my house will be called a house of prayer for all nations, says the Lord, who gathers the dispersed of Israel: for I will gather a congregation to him. All wild animals, come, eat, all wild animals of the forest. We learn more fully about the difference between sacrifices and burnt offerings in Leviticus. Burnt offerings are those that are completely burned on the altar. The victims and offerings, of which part is offered on the altar, part is handed over to the priests. Therefore, it should not be believed that the offerings of foreigners and eunuchs are required in the Jewish rite. But we must know that eunuchs offer burnt offerings, those who consecrate themselves fully to God; while foreigners offer victims, who are temporarily dedicated to prayer, of whom God speaks: The sacrifice of praise has glorified (alternatively, will glorify) me; and in another place: Offer to God the sacrifice of praise (Psalm 49:14). Concerning these victims and burnt offerings, the Lord speaks through Hosea: 'I desire mercy and not sacrifice; the knowledge of God rather than burnt offerings, which are offered on the altar of the Lord' (Hosea 6:6). This is testified by John in the Apocalypse, when he saw souls of martyrs under the altar (Apocalypse 6). From this, one of the Seraphim took a coal with tongs and brought it to Isaiah to cleanse his lips (Isaiah 6:6). This is the altar and the tabernacle, to which all things made in Exodus refer, on which spiritual offerings were presented to God (Exodus 38). Furthermore, concerning bodily sacrifices and burnt offerings, God also testifies the same thing: 'Why do I need the multitude of your victims?' says the Lord. I am full of burnt offerings of rams and the fat of lambs, and I do not desire the blood of bulls and goats. For my house shall be called a house of prayer for all nations. Not for one nation of Judah, nor for one place of Jerusalem and the city, but for the whole world: not of bulls and goats and rams, but of prayer. By the testimony, the Lord denounced those who were selling the gifts of the Holy Spirit under the name of doves in the Temple, and sitting in the seats of pestilence, and having the tables of money-changers (Matthew 21 and John 2), doing all things for the sake of shameful profit, not knowing what is written: 'You have received freely, give freely' (Matthew 10:8). But the Lord promised that these things would come to pass, he who gathers the scattered Israel. To whom also Peter the Apostle writes an Epistle, concerning whom the Evangelist speaks: 'But this he said not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation. And not only for the nation, but to gather together in one the children of God, that were dispersed' (John 11:51-52), and that what was said might be fulfilled: 'A congregation of people shall surround thee: and for this cause return thou on high' (Psalm 7:8). But when the remains of Israel were gathered together by the Apostles, and the flock, who had been previously scattered, were united into one, all the beasts are provoked to come and devour Israel, that is, those who refused to believe, of whom the Apostle says: For their end will come upon them (Philippians 3). And the Lord in the Gospel: But when you see Jerusalem surrounded by an army, then know that its desolation has come (Luke 21:20). Or it must be said, that they are given over to beasts to devour, whom the Prophet detests, saying: Do not hand over to beasts the souls professing to You (Ps. 73,19): concerning these tropological beasts, which have devoured a certain part of the Lord, and we read above (In Ch. IX), Syria from the rising sun, and the Greeks from the West, who devour Israel with all their mouth. And in Jeremiah: Israel, the wandering sheep, the lions have driven her away: the first king of Assyria devoured her, and the last king of Babylon will crush her bones (Jeremiah. 50, 17). This can also be said, that when the people of Israel, full of rage, first provoked the nations to faith, so that they would come to the Church and eat the heavenly bread, and be satisfied with the flesh of the Lamb, which killed many from the army of Abessalon, in the deserted forests.
Having made these promises to foreigners and eunuchs, he predicts to the Jews the last siege that would be made by the Romans.… The Roman army was gathered from diverse nations, because they were at that time the masters of all Europe and had conquered the larger part of Asia. This is why the prophetic text says, “Come to devour, all you beasts of the forest.” Some, however, have related these words to Gog and Magog, without observing the fact that the latter were consumed in the mountains of Judea under the effect of punishment coming from God, whereas those who are now summoned are being urged to devour other people.
“The beasts of the forest” means the nations. For a forest denotes the group of nations of different branches that he invites to the spiritual banquet. According to Aquila, he does not call them simply wild beasts, but “his wild beasts.” Why “his”? Why “God’s”? Because, captured by the devil, they became wild beasts under his tyranny and while alive they were hardly human. Yet God calls these as his own to his spiritual banquet, to eat the bread of life and to rejoice.… For although they were away from him for a long time, they were able through faith to come close to him and to share in the bread that strengthens the heart of humankind.
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Summary
Isaiah 56:9 delivers an abrupt and chilling prophetic summons, calling upon wild beasts of the field and forest to come and devour. This stark declaration marks a dramatic shift in tone from the preceding verses, which offer hope and inclusivity, to an ominous pronouncement of impending judgment and vulnerability. It foreshadows the severe consequences of unfaithful leadership and spiritual negligence within God's people, signaling a time when external or internal destructive forces will be unleashed upon a flock left unprotected and exposed.
Context
Literary Context
This verse appears within the latter portion of Isaiah (chapters 56-66), often referred to as Trito-Isaiah, which primarily addresses the post-exilic community in Judah. While the preceding verses, Isaiah 56:1-8, offer a message of profound hope, blessing, and inclusion for foreigners and eunuchs who embrace God's covenant, Isaiah 56:9 introduces a sudden and jarring contrast. It acts as a transitional verse, abruptly pivoting from themes of restoration and universal salvation to a severe indictment of Israel's corrupt leaders, specifically the "blind watchmen" and "greedy dogs" described immediately in Isaiah 56:10-12. This dramatic shift underscores the prophet's deep concern for the moral and spiritual state of the nation, highlighting how internal decay and leadership failure can nullify God's gracious promises and invite divine judgment.
Historical & Cultural Context
The imagery of "beasts of the field" and "beasts in the forest" is a common prophetic motif in ancient Near Eastern and biblical literature, frequently symbolizing invading armies, foreign nations, or internal destructive elements that prey upon a vulnerable people. In the post-exilic context, the community faced ongoing threats from surrounding nations and internal struggles with idolatry, injustice, and spiritual apathy. The primary responsibility for protecting the "flock" (the people of Israel) lay with its leaders—kings, priests, and prophets—who were often metaphorically referred to as shepherds or watchmen. The failure of these leaders to fulfill their divinely appointed roles, as condemned in passages like Ezekiel 34, left the nation exposed to various forms of "devouring," whether through military defeat, economic exploitation, or moral and spiritual corruption. This context illuminates the severity of the prophetic warning.
Key Themes
Isaiah 56:9 contributes significantly to several overarching themes within Isaiah and broader prophetic literature. Foremost among these is Divine Judgment and Consequence, where God, in His sovereign justice, allows destructive forces to act as instruments of discipline against a disobedient people, particularly when their leaders fail in their duties. This verse powerfully illustrates the theme of Vulnerability Due to Unfaithful Leadership, emphasizing that when those entrusted with spiritual and societal oversight neglect their duties, the entire community becomes exposed to peril. It also serves as a potent Prophetic Warning, not merely describing an event but declaring a divine decree that serves as a solemn admonition about the severe ramifications of spiritual negligence, moral decay, and the abandonment of covenant responsibilities, echoing warnings found in passages such as Jeremiah 12:9.
Exposition and Analysis
Key Word Analysis
From the root meaning "to live," this word refers to living creatures, often wild animals. In prophetic contexts, as here, it frequently symbolizes hostile nations, destructive forces, or even internal societal elements that act like predators, preying upon the vulnerable. The repetition of "beasts" (H2416) emphasizes the overwhelming and pervasive nature of the threat, indicating a comprehensive and inescapable danger.
A primitive root (H398) meaning "to eat," but frequently used figuratively to mean "consume," "burn up," or "destroy." The command "come to devour" signifies a complete and destructive consumption, far beyond a mere attack. It implies total subjugation, ruin, and the stripping away of all resources and protection, highlighting the severity and thoroughness of the impending judgment.
Meaning "a copse of bushes" or "a forest" (H3293), this term, when paired with "field" (H7704), creates a comprehensive scope. "Beasts of the field" typically refers to animals in open, cultivated areas, while "beasts in the forest" refers to wilder, untamed regions. Together, they represent all forms of predatory threats, from all directions and environments, suggesting an inescapable and pervasive danger that leaves no part of the community safe.
Verse Breakdown
"All ye beasts of the field, come to devour,"
This is a direct, imperative summons, a prophetic oracle delivered as if God Himself is issuing the command. The "beasts of the field" represent external or internal threats, often metaphorical for hostile nations or corrupt elements within society. The command "come to devour" signifies an invitation for these destructive forces to fully consume and destroy, indicating a complete lack of protection and an impending judgment that will leave nothing intact.
"yea, all ye beasts in the forest."
This phrase serves as an emphatic parallelism, reinforcing and broadening the scope of the initial summons. The "beasts in the forest" further emphasize the wild, untamed, and pervasive nature of the impending danger. The repetition underscores that the threat is comprehensive, coming from all quarters, and that no part of the "flock" will be safe from the impending "devouring" due to the failure of its appointed guardians, highlighting the totality of the coming devastation.
Literary Devices
Isaiah 56:9 is rich in Metaphor and Symbolism. The "beasts of the field" and "beasts in the forest" are not literal animals but powerful symbols for destructive forces, typically foreign invaders or corrupt internal elements that exploit weakness. This imagery evokes a sense of primal fear and vulnerability, highlighting the precarious state of God's people. The verse also employs Personification, as these "beasts" are commanded to "come to devour," implying an active, intentional agency in their destructive work, almost as if they are sentient agents of divine judgment. Furthermore, the use of Parallelism ("beasts of the field" and "beasts in the forest") intensifies the message, creating a sense of comprehensive and inescapable doom. The repetition emphasizes the totality of the threat, suggesting that danger will come from every conceivable direction. This is a concise yet potent Prophetic Oracle, delivered with the authority of a divine decree, signaling a dramatic shift in the narrative and setting the stage for the subsequent condemnation of Israel's unfaithful leaders.
Theological and Thematic Connections
Isaiah 56:9 stands as a stark reminder of the profound consequences of spiritual negligence and unfaithful leadership within God's covenant community. Theologically, it underscores God's justice, demonstrating that His covenant faithfulness does not preclude judgment when His people, particularly their leaders, stray from righteousness and fail in their divinely appointed duties. This verse highlights the principle that when the "shepherds" abandon or betray their flock, God may allow external or internal "beasts" to bring about a necessary, albeit painful, reckoning. It connects to the broader biblical theme of divine discipline and the accountability of those in authority, serving as a powerful warning that privilege comes with responsibility, and failure to uphold that responsibility invites severe repercussions. It reveals God's commitment to His own holiness and the purity of His people, even if it means allowing a season of "devouring" for their correction.
Reflection and Application
Isaiah 56:9, though rooted in ancient Israel's context, offers enduring lessons for individuals and communities today. It serves as a potent call to vigilance, reminding us that spiritual complacency and moral compromise, especially among those in leadership, can create dangerous vulnerabilities. Whether in the church, family, or society, when watchmen are "blind" or "greedy," the flock becomes susceptible to destructive forces—be they spiritual attacks, societal decay, or internal corruption. This verse challenges us to examine our own lives and the institutions we are part of: Are we faithfully fulfilling our responsibilities? Are we guarding against spiritual apathy and moral compromise? The "devouring" can manifest as division, loss of truth, a decline in genuine faith, or even the erosion of societal values. Therefore, the passage compels us to pray for and hold accountable those in leadership, and to personally cultivate a spirit of watchfulness, righteousness, and dependence on God's true Shepherd, actively participating in the protection and flourishing of our communities.
Questions for Reflection
FAQ
What does "beasts of the field" and "beasts in the forest" symbolize in this verse?
In prophetic literature, these terms are almost always symbolic. They do not refer to literal wild animals but represent destructive forces that prey upon a vulnerable people. These can include invading foreign armies, oppressive political powers, or even internal elements like corrupt leaders, social injustice, or spiritual decay that weaken and "devour" the nation from within. The imagery emphasizes the wild, untamed, and relentless nature of the threat, suggesting an all-encompassing danger from which there is no escape if proper protection is absent.
Why would God "call" these beasts to devour His own people?
This "call" is a prophetic declaration of divine judgment, not an arbitrary act of malice. It signifies that God, in His sovereign justice, will allow the natural consequences of His people's disobedience and their leaders' negligence to unfold. When the covenant is broken and those appointed to protect the flock fail in their duties (as elaborated in Isaiah 56:10-12), God withdraws His protection, allowing the "beasts" (i.e., the consequences of sin and unfaithfulness) to bring about a necessary period of discipline and purification. It's a testament to God's holiness and His commitment to justice, even for His own people, demonstrating that His covenant relationship requires faithfulness.
How does this verse relate to the hopeful tone of the preceding verses in Isaiah 56?
The abrupt shift in tone from the inclusivity and blessings promised in Isaiah 56:1-8 to the judgment declared in Isaiah 56:9 highlights a crucial prophetic tension. It emphasizes that while God's grace and covenant promises are expansive, they are not unconditional for those within the covenant community. The blessings are for those who "keep justice and do righteousness" (Isaiah 56:1). The judgment in verse 9, directed at the unfaithful leaders and the vulnerable people they fail to protect, serves as a stark warning that even within the context of God's redemptive plan, there are severe consequences for disobedience and spiritual negligence. It underscores that God's justice operates alongside His mercy, ensuring that sin is addressed even among His chosen people.
Christ-Centered Fulfillment
Isaiah 56:9, with its chilling summons for "beasts" to devour a vulnerable flock due to unfaithful shepherds, finds profound Christ-centered fulfillment in the New Testament's portrayal of Jesus as the Good Shepherd. The Old Testament prophets often lamented the failure of Israel's human leaders to truly care for God's people, leaving them exposed to spiritual and physical dangers, much like sheep without a shepherd. This lament finds its ultimate answer in Christ, who declares, "I am the good shepherd. The good shepherd lays down his life for the sheep" (John 10:11). Unlike the "blind watchmen" and "greedy dogs" of Isaiah 56:10-12, Jesus actively protects His flock from the "thief" who "comes only to steal and kill and destroy" (John 10:10). He is the true and faithful Shepherd who not only guards His sheep but also gathers them, including the "other sheep that are not of this fold" (John 10:16), fulfilling the inclusive vision of Isaiah 56:1-8 that precedes the judgment. Furthermore, the ultimate "devouring" that humanity deserved for its sin was borne by Christ on the cross, as He became the Lamb of God who takes away the sin of the world, thereby delivering His people from the condemnation and destructive forces that sin invites. Through His sacrifice and resurrection, believers are no longer a vulnerable flock but are eternally secure in the care of the one true, unfailing Shepherd, who promises that "no one will snatch them out of my hand" (John 10:28).