I. Introduction
II. Isaiah Chapter Fifty-six Commentary Verses
56:1-2 An Old Testament Beatitude
56:3-8 My House of Prayer, Peoples I Gather from There
56:9-12 No Heart, No Light, No Bark, No Bite
Figure 1 The Beatitudes Couplet
Figure 2 Sanctification—It's A Heart Affair
Figure 3 Sanctification.
English-Hebrew Character Mapping
Our purpose is to render a commentary on Isaiah chapter fifty-six. Having melded such good news in the previous chapter: “...Ho, every thirsty one, come ye to the waters, And he who hath no money, Come ye, buy and eat, yea, come, buy Without money and without price, wine and milk. Why do ye weigh money for that which is not bread? And your labour for that which is not for satiety? Hearken diligently unto me, and eat good, And your soul doth delight itself in fatness...” (Isaiah 55:1-2, “Isaiah chapter Fifty-five Commentary”), this chapter finds Isaiah (the Holy Spirit) opening with yet more blessing, then taking us gently by the hand to the Waters to meet God, whereupon we are made privy to the dissatisfaction of our concerned-for-our-Salvation-God with certain of His minsters' influences upon us His beloved.
We will follow this format:
Verse of Scripture utilizing the YLT text followed by an NASB mouseover of that verse. Key words in the YLT text will be footnoted with a link to a word study based on the Hebrew text, and/or a general discussion relative to the given word (we are not biblical Greek or Hebrew scholars, please consider our grammatical constructions with a critical eye).
Commentary We shall be commenting on this passage keeping before us at all times the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.
YLT TEXT: Thus said Jehovah [1]: 'Keep [1a]- ye judgment [2], and do [2a] righteousness [3], For near is My salvation [4] to come, And My righteousness to be revealed.' O the happiness [5] of a man who doth this, And of a son of man who keepeth hold on it, Keeping the sabbath [6] from polluting [7] it, And keeping his hand from doing any [7a] evil (Isaiah 56:1-2, cf. Isaiah 56:1-2, NLT; please consider in this context Matthew 5:17; that which our Lord has done is so weighty).
COMMENTARY: Heaven here speaks an Old Testament beatitude specifically to ancient Israel that unmistakably anticipates the great Teacher Jesus' beatitudes ultimately spoken to Jew and Gentile alike (“The Beatitudes”-part of the great holiness-of-God-revealing-Sermon on the Mount [Matthew 5-7]): “...For near is My salvation to come, And My righteousness to be revealed...” Given a post-Cross vantage point one can hardly miss Jesus here. The beatitude couplet is apparent (because of its relevance please allow us to use New Testament terminology we have used before-Fig. 1)—the sanctification leg is: “...keep ye judgment and do righteousness...”, which leg is itself right soon delineated as honoring Jehovah's (the Speaker's) blessed Sabbath rest charge (an usward directed love command no less): “...keeping the sabbath from polluting it...”, and further as staying one's hand from clutching any manner of evil: “...keeping his hand from doing any evil...” That is the sanctification in view—it is the sanctification of worship and walk. And the beatification leg is blessedness: “...O the happiness of a man who doth this, and of a son of man who keepeth hold on it...” Blessedness, not only ultimately, but here and now is inferred. There can be no question that Jesus, through His blessed Spirit, is behind these words some eight centuries before He preached His very similar Sermon on the Mount. My how He softens up next-generation-hearers, leaving them/us without excuse.
Blessedness, this beatific state, redounds to those who love God. It redounds to those who in this intimate spirit of love with rejoicing gratefully place Him upon the throne of their heart (“Psalm One Commentary”), for thus they commensurately receive of His blessed Spirit, who in turn sanctifies them; that is, who in turn helps them to keep Judgment and do Righteousness—which goal all along the way in its outworking in divine fellowship is precisely blessedness. Why? The unbeliever may be confused here. Beloved friend, blessedness, the beatific state, is singularly closeness to and intimacy with God (“Salvation part A”—here and now—tracks just like that; how terrific, amen?! And “Salvation part B,” the eternal grand finale, is yet to come beloved friend, “ A Letter of Invitation”). O friend, blessedness—the beatific state—is a living, it is a loving vital fellowship with our blessed God, which is born out of a heart of deep love for Him that holds dear that which He holds dear, that loves what He loves—in this way happily identifying with Him (Jhn 14:21)—which identification in our context is keeping Judgment and doing Righteousness. O may our God through His enduring, surpassing Spirit make it real for you dear friend; this in Jesus' strong Name is our prayer for you dearest reader.
So let us prepare to be blessed. Let us look at the particulars in this context and identify with God. How does one keep our engaging God's Sabbath? Friend, God made this one easy, even a blessing, because Sabbath is all about blessed rest. Sabbath is a love charge. It is a beckoning to come before God unencumbered such that connectedness to God might overflow the bounds of low-plane busyness unto high-plane intimacy with Him. It is a love charge to come before God specifically in worship with spirit, soul, and body rested, with nary a taxing distraction, so that He may engage one fully, intimately, personally, leading one thus unencumbered by the hand into an escalating (dynamic, led to ever new vistas of blessing to His praise) relationship with Him that resonates (1) with His consuming love that itself so completely envelopes one, and that resonates (2) with His anchoring peace that is so still, so calm, so exceedingly transcendent that it is inexplicable, and that resonates (3) with the joy attending this His consuming, enveloping love and anchoring, inexplicable peace, which themselves motivate (imagine that) God's engaging Sabbath love charge (Jehovah the living God is a God of relationship, “Jehovah the Living God”). Here is blessedness. Sabbath is a love charge in that it is a beckoning to come before God in worship in such a way that He might engage one fully. And of course it is a love charge simply by virtue of the fact that it stipulates rest (this is already a blessing—who doesn't like rest?); it stipulates that one be rested, not least to be unencumbered, unduly taxed in spirit, soul, and body, with this and that, so as best as humanly possible to reciprocate and engage the living God of Relationship. It follows that polluting God's Sabbath means polluting by way of self-imposed, uninterrupted encumbrances one's otherwise crystal clear God-given sensitivity to His Relationship-beckonings (“Isaiah Chapter Fifty-five Commentary”). Surely this is a form of idolatry, wherein said encumbrances are made gods/objects of worship. In short, encumbrances effectively serve to “tune God out” because they so heavily tax one in spirit, soul, and body. So the negative then is that to break Sabbath in this way communicates to God that His passion to engage one (=blessing) is of relatively less value over against_______. Let us each in honesty fill in the blank. Clearly here is a slighting insult (a form of Sin).
Let us now consider the other sanctification charge in this beatitude (the beatification blessing is the same as above)—the sanctification charge is: '...keep one's hand from doing any evil...' Here God reveals His holiness (His own sanctification)—the charge in this is nothing short of perfection, which is identically the sanctification of God (the sanctification He qualifies [Mat 5:48]). Beatification, even Blessing in this sense, demands perfection; this theme is consistent throughout Scripture. That in part is why Salvation by grace, not human effort, is similarly a consistent theme throughout Scripture. But more specifically, why Salvation by grace, not human effort? Because Jehovah God will get the Glory for humankind's Salvation and the Beatification which bespeaks of said Salvation, not least by showing Himself to be a God sacrificially motivated by Relationship—were Salvation a function of human effort, this sanctification charge would not be realized, thus there would be no such thing as Beatification nor the blessed Salvation which bespeaks of Beatification [8]. But Truth communicates quite the opposite: the program of God as communicated by His Word in Scripture is in fact all about Salvation (Beatification); it is all about Salvation through Jesus Christ—He quite efficaciously sanctified Himself, even perfectly (John 17:19-we can mark it down—when Jesus does something, it is done perfectly, as here in this verse). Is that all there is to it then, or so to speak may one now rest as it were (with regard to Salvation part A), seeing Jesus satisfied the sanctification leg? Yes and no. Yes, in that the sanctification that Jesus wrought is sufficient for the believer's Beatification (Salvation parts A and B), but no in that the Seal of Salvation, the Holy Spirit of God (Ephesians 4:30), sent to do a sanctifying Work (1Peter 1:2) by the great savior God Himself (John 14:16, 26, 15:26), who seals and indwells the believer (Jhn 14:15-20), must presently be allowed to effect said sanctification in the believer (Salvation part A is the domain of the Holy Spirit presently), which sanctification is transformation into the very image of the One, Jesus, who wrought the believer's Sanctification. But what is meant by: the Holy Spirit must be “allowed” to effect sanctification; allowed how? By engaging and keeping His Sabbath love charge; that is, by “tuning in” and responding to the Spirit of God, unencumbered (He the blessed Indweller alone on the throne of one's heart), day by day, as He convicts of Sin (expressions of enmity toward Jehovah God [or, enmity toward Holiness]); as He convicts, that is, of '...the hand clutching/doing any evil...'
YLT TEXT: Nor speak let a son of the stranger [9], Who is joined [10] unto Jehovah, saying: 'Jehovah doth certainly separate [11] me from His people.' Nor say let the eunuch [12], 'Lo, I am a tree dried up,' For thus said Jehovah of the eunuchs, Who do keep My sabbaths, And have fixed on that which I desired, And are keeping hold on My covenant [13]: I have given to them in My house [14], And within My walls a station [15] and a name [16], Better than sons and than daughters, A name age-during I give to him That is not cut off. And sons of the stranger, who are joined to Jehovah, To serve Him, and to love the name of Jehovah, To be to Him for servants [17], Every keeper of the sabbath from polluting it, And those keeping hold on My covenant. I have brought them unto My holy mountain [18], And caused them to rejoice in My house of prayer [19], Their burnt-offerings [20] and their sacrifices [21] Are for a pleasing thing on Mine altar [22], For My house, 'A house of prayer,' Is called for all the peoples. An affirmation of the Lord [22a] Jehovah, Who is gathering [23] the outcasts [24] of Israel: 'Again I gather to him -- to his gathered ones.'( Isaiah 56:3-8, cf. Isaiah 56:3-8 NLT).
COMMENTARY: Here in logical sequence God names the beneficiaries of the Beatification that was conditionally set forth in the introductory verses; indeed the beneficiaries upon whom God has set His heart if only they might set their heart upon Him (O if only they might thus present themselves for sanctification). And who are they? They are Covenant People upon whom God has set His heart: “...Who do keep My sabbaths, And have fixed on that which I desired, And are keeping hold on My covenant...” (“Covenant People”). Compare the introductory verses: “...Thus said Jehovah: 'Keep- ye judgment, and do righteousness, For near is My salvation to come, And My righteousness to be revealed.' O the happiness of a man who doth this, And of a son of man who keepeth hold on it, Keeping the sabbath from polluting it, And keeping his hand from doing any evil...” They are Jew and Gentile, all peoples thus sanctified—the stranger (Gentiles), the outcast (including the beloved first-born who has broken covenant, to this day rejecting Jehovah their Savior here speaking to them [Messianic Jewish brethren excepted], even Jesus Christ who, notwithstanding, still labors and longs to beatify them). And so too in logical sequence unfolds their promised Beatification, in detail: “...thus said Jehovah of the eunuchs [again must be included spiritually impotent first-born Israel], Who do keep My sabbaths, And have fixed on that which I desired, And are keeping hold on My covenant: I have given to them in My house, And within My walls a station and a name, Better than sons and than daughters, A name age-during I give to him That is not cut off...” When found within the circumference of that which Jehovah God requires and within the circumference of that which pleases Him one is straightaway found within the circumference of His walls, even within His House, which bespeaks of Family, and by association a family Name imparted that certainly can never be be cut off (sons and daughters of the living God bear His Name—“O, That Name!” for a feeble look at this great Name, ever a work in progress). And moreover God promises: “...And sons of the stranger [Gentiles], who are joined to Jehovah, To serve Him, and to love the name of Jehovah, To be to Him for servants, Every keeper of the sabbath from polluting it, And those keeping hold on My covenant. I have brought them unto My holy mountain ...” (Isaiah Chapter Fifty-four Commentary”). When one brings one's heart unencumbered before God: “...keeper of the sabbath...”, in this spirit a heart but for Him only to claim: “...joined to Jehovah, To serve Him, and to love the name of Jehovah, to be to Him for servants...”, He straightaway brings such a one to His Holy Mountain [18]. O my this is terrific—with all respect dear reader, can you see why God does this? It is because such a one, hungering and thirsting for righteousness, even hungering and thirsting for Jehovah God, must needs straightaway be filled with the same (here is a divine principle at work; cf. Jesus when He repeats Himself to another generation-Mat 5:6; more generally, cf. Gal 6:7-8). And are we surprised then, that it is in this way a rejoicing being filled with that which was sought?! “...and caused them to rejoice in my house of prayer...” [19]. There, then, on His Holy Mountain as it were, engaged in prayer, all is ready for God to accomplish in said lover and seeker of God that protasis sanctification which He set forth in our opening verses: “...keep ye judgment and do righteousness...” There are no “wasted moves” if you will when deity acts.
When we bring our gifts of worship, prayer, personal sacrifice, and tithe to the Lord's House, our God studies our heart, and so determines the degree of love and fear associated with each gift. Those gifts offered in: (1) obstinacy, or ignorance, or misunderstanding (Deuteronomy 12:8, Isaiah 53:6, 66:3, John 4:22, 1Corinthians 14:10-14, Acts 17:22-24), (2) spiritual-adultery, or falsehood (Mark 12:33, Hbrews 12:28-29, Proverbs 15:8, Isaiah 1:15-17, Isaiah 29:13, Isaiah 66:1-2, Hosea 6:6, Zechariah 7:4-6), or (3) miserliness, or cold-heartedness, or perfunctory-ritual, or haste and frenzy ( Exodus 22:29, Ecclesiastes 5:2, Malachi 1:14, 3:7-9), are abominations to the Lord (Proverbs 28:9, Isaiah 1:13-17, Malachi 1:7-8). By analogy to the offerings presented to Him by His backslidden ancient people, these abominable gifts are similar, respectively, to the (1) blind, (2) torn, or (3) diseased animals that were then offered on His altar—under pretense of love and devotion. How grievous to cheatingly treat the God of Relationship like that, slighting His omniscience and intelligence as though He did not know what was going on, and slighting His surpassing Essence as though He were second-rate, not really worth one's best. God is not squarely on the heart's throne when that happens—other things have pushed Him off that throne and have become exalted. This sort of thing does not happen when God alone occupies the throne of one's heart (here is a litmus test of sorts). When He reigns in the heart, that which is offered to Him has the class befitting an offering unto God Most High, even such a One, exceedingly loved and adored. Of course God is not mocked—respectfully considerate and loving heart-offerings only are acceptable to Him, as He relates here: “...their burnt-offerings and their sacrifices Are for a pleasing thing on Mine altar...” But if the offering is not pleasing to Him it might as well be “junked” as modern parlance would put it (either “junk it,” or get the heart right so that the offering, by default then classy, pleases our classy God [again, note 20]). In this way then, God values, or, appraises prayer. More specifically, how? In our day prayer is offered to God in the Name of Jesus (John 16:22-23, Colossians 3:17, Ephesians 5:20), which Name either has a central place in the heart, or not—in which case prayer, indeed, communion with God, is but blind, and/or torn, and/or diseased. Since the first advent of Jesus Christ it follows that God's House is a House of Prayer for all peoples: “...For My house, A house of prayer, Is called for all the peoples...” only according as peoples come before God in the Name of Jesus. We believe this passage is prophetic, anticipating Jesus Christ, He zealous, no less, for said in-Gathering-House (Psalms 69.9, cf. Jhn 2:14-17), and is precisely fulfilled by Him [25]. We are now in a position to connect to the title of this section (“My House of Prayer, Peoples I Gather from There”).
It is the passion and manifest work of the living God of Relationship to gather to Himself peoples, Jew and Gentile, specifically through Jesus Christ (John 6:44, 12:32, 14:6): “...An affirmation of the Lord Jehovah, Who is gathering the outcasts of Israel: 'Again I gather to him -- to his gathered ones.'....” This fellowship with Him is Salvation. Salvation potentially begins and certainly ends, or, is potentially initiated and is certainly consummated, in God's House of Prayer, even that heart-Space He claims [19]. For it is there, precisely there, that volitional creatures meet God, and it is precisely there where volitional creatures either enthrone or dethrone Jesus Christ as their Lord and Savior (Rom 10:9-13, 14-15, 16-21-here probably we see the outcasts of Israel [24]). That is to say, it is precisely there where volitional creatures pass judgment on that meeting with God, thus passing judgment on God presently revealed to them by Jesus Christ, to their in-gathering...or not.
YLT TEXT: Every beast [26] of the field, Come to devour [27], every beast in the forest. Blind [28] are his watchmen [29]-- all of them, They have not known [30], All of them are dumb dogs [31], they are not able to bark [32], Dozing, lying down, loving to slumber [33]. And the dogs are strong of desire [34], They have not known sufficiency [35], And they are shepherds [36]! They have not known understanding [37], All of them to their own way they did turn, Each to his dishonest gain from his quarter: 'Come ye, I take wine, And we drink, quaff [38] strong drink, And as this day hath been to-morrow, Great -- exceeding abundant!' (Isa 56:9-12, cf. Isa 56:9-12, NLT).
COMMENTARY: Say friend, what's the difference in this scenario: to invite trouble on in through the gate undeterred, or to have a blind watchman posted at the gate as a deterrent to keep trouble out? There's hardly much of a difference: “...Every beast of the field, Come to devour, every beast in the forest...” Might as well give invitation is the point, because the watchmen are blind: “...Blind are his watchmen – all of them...” All of them says God here; my. And why are they blind? Because their mind is blind. Their mind, following their heart, is blind to the things of God, but fully sighted to the lust of the eyes; yea, the lust of the flesh, the lust of the eyes, and the pride of life (1John 2:16). The fruit of these things they “know.” And their mind, following the lead of a heart overflowing with these things, is empty to the things of God, which things of God it follows they must needs not know: “...They have not known...” They are dumb dogs, quite unable to bark, to sound the bark of conviction of sin, for Sin is that which fills their heart, a familiar friend, but the things of God are strange and unfriendly to them—they might all the sooner bark at the things of God (yea, at God), than the Sin that warms their heart: “...All of them are dumb dogs, they are not able to bark...” As all of them are blind watchmen, so necessarily all of them are unable to bark. And here follows said overflow that so warms their crusty, diseased hearts (updated 04/03/2015, A.s.): laziness: (oversleeping, a pattern of last minute sermon preparation, truncated sermon preparation, not visiting the sick, the elderly, the alone/lonely, the dying, not helping the marginalized, the poor, not studying God's Word diligently, on it could go here): “...Dozing, lying down, loving to slumber...”; greed, endlessly satiating the lust of the flesh, and the lust of the eyes, and the pride of life: “...They have not known sufficiency...”, and again: “...And the dogs are strong of desire...”; obstinacy, staunch and loud and proud champions of 'isms' (not 'Hisms'), brow beaters for their own sake: “...All of them to their own way they did turn...”; fleecers of the Flock: “...Each to his dishonest gain from his quarter...”, and party-boys, O let's party, party a lot, party hearty: “...Come ye, I take wine, And we drink, quaff strong drink, And as this day hath been to-morrow, Great –exceeding abundant!...” Well, with an exclamation of disgust surely it is to be taken, God says to these whom He revealed Himself so that they might educate peoples about who He is, and about His ways, which Person and Ways would lead peoples to Salvation, and whom He entrusted with the care and protection of His beloved Flock: “...And they are shepherds!...” Four words, and an exclamation mark of shame.
Praised be Thy Name great Jehovah God. Take my heart, take my life, all is Thine.
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The YLT is in the public domain.
1.Jehovah-Strongs H3068. The divine Name. I AM, LORD, the Existent One. As transliterated from the Masoretic Hebrew text, the Name came to consist of the consonants JHVH (or JHWH) with the vowels from Adonai (“Lord”) understood. Originally the Name was spoken as Jahweh (Yahweh in modern usage); it is recognized in its shortened form as ”Jah”—for example, EliJah means “Yahweh is God.” Etymologically, the Name derives from the verb “to be” (HAYAH, originally, HAWAH) as an imperfect, third person masculine singular verbal form (Pratico, 94,125-26, 326).
1a. Keep [judgment].-Strongs H8104. One can see and hear (anticipate) Jesus preaching His great Sermon here. Verbal usage is Qal (simple action largely active voice), imperative (direct address command). Note the imperative.
2. Judgment-Strong's H4941. In context it stands for God's Standard; that is, His Law, precepts, and statutes. Here is perfection. Unto these things He commands humankind to hold fast, which we do not do of course. He judges in accordance with His Perfection, even this His Standard, thus He says here “...keep ye Judgment...” (cf. Jesus-Mat 5:48 in the day of His visitation when He repeats Himself to that generation: ”...keep ye Judgment...”, or, “...you are to be perfect, as your heavenly Father is perfect...”). Thank God for mercy (the Cross; amen).
2a. Do [righteousness]-Strong's H6213. Manifest. Manifest it (righteousness) in one's life (Mat 5:16). Verbal usage is Qal imperative. Note the imperative.
3. Righteousness-Strong's H6666. Simply put, righteousness is that which is right. So what is Right? Let us begin with the negative and determine if it is possible to build up to a meaningful positive. Right is not of man but of God. Why? Because man is not always Right. But God is always Right. Again, why? Man is not always right because man is imperfect (thus, for example, he dies). God is always Right because God is perfect (thus, for example, He ever lives “Jehovah the Living God”—it is axiomatic too of course that God is perfect). In its depravity humankind wants nothing to do with God, and thus wants nothing to do with righteousness. The converse holds here: In its depravity humankind wants nothing to do with righteousness, and thus wants nothing to do with God. No surprise then, that unrighteousness is intrinsic to depraved, fallen humankind. It is in the heart, where it festers—near always, attaining its festering inertia (1) from spiritual perturbations, and (2) from between the ears, in the thought life—near always. Therefore depraved, fallen humankind cannot know Right. It is foreign to humankind. Humankind cannot of itself understand it. And so righteousness, Right as it were, is necessarily communicated to the receptive person from God (Isa 55:6-11). It comes in its perfection from outside of a person, from God, who is perfectly Right because Right is consistent with note two. Yet there remains a vast chasm for humankind to hurdle, for understanding Right and being Right are not the same thing. Though humankind may understand Right, even as communicated to it by God, and assimilate the same, humankind has it not in itself to implement Right so as to be manifestly Right before God—not always. And so not only is Rightness communicated to the receptive Right-ignorant person from without by God, it is imparted to the receptive Right-deficient person from without by God as well (consider “Righteous Faith”=always Right, perfectly Right, in this way approved of before God with respect to His righteousness standards—surely here is the meaningful positive considered above).
4. Salvation-Strong's H3444. In the near term personal circumstantial deliverance is meant; ultimately, life eternal in the manifest presence of Jehovah God is meant (1Pe 1:10-11). Notice that in Christianity the latter is very much a function of deliverance (from sin).
5. Happiness-Strong's H835. Consider our Lord's Beatitudes where we have the Greek adjective MAKARIOS—blessed, happy, cognate with the Latin BEATUS. It is the beatification leg in a beatitudes couplet (Sanctification [protasis]>>>Beatification [apodosis], Fig. 1).
6. Sabbath-Strong's H7676. “...Sabbath is the primitive and quintessential definition and expression of rest; all notions of sabbatical rest find their essence in God's Sabbath. God's entire program of rest is centered on His intentions concerning the Sabbath...” (“Jesus Our Jubilee”, a quote from the conclusions section summarizing the Jubilee operative of Rest).
7. Polluting [the Sabbath]-H2490. To introduce impurity into something pure. Or maybe to introduce something foreign into something native, that sort of thing. Here we have the introduction of loveless worship into what was intended to be heart-love spirit worship of God; maybe we are to understand the terminology as intimate devotion time defiled by religiosity and agendas and many-a-mundane-lovers-distraction. Pollution is so apt here, because one can see these loveless-devotion heart issues as foul and rank floating debris, and brackish waters, introduced into what God intends to be pure, crystal clear streams of fresh, vibrant worship between He the Beloved and the beloved worshiper. The terminology conveys a heart-sad picture and a repulsive one.
7a. [any-in the context of the noun usage as here] Evil-H7451. Sin gives expression to Evil, where Sin in turn is understood to be any expression whatsoever of enmity toward Jehovah God (for example, the expressions of disagreement, and/or disavowal). Evil as a noun endeavors to capture these negative expressions in toto. The motivation for this manner of definition is that the nature of Jehovah God is Holy (the antithesis of Evil).
8. The Holy Spirit is not given without measure to the Christian while they draw breath in their mortality—this is the fault of a servant of God that makes not room for all of Him (a different context-Luk 14:26-27). But the Holy Spirit was given without measure to the God-man Jesus (Mat 3:16-17, 12:18, Luk 4:18, Jhn 3:34, cf. Jhn 3:34,NLT, Jhn 7:37-39 [cf. Isa 44:3-thirsty enough to put Him first], Jhn 15:26, 16:7, Act 10:38, Col 1:19)—it seems to us that thus only Jesus (perfectly) sanctified Himself in the flesh (as predicted-Eze 38:23, as fulfilled-Jhn 17:19). But Jesus was not in this respect (having the Spirit without measure) like unto His (not having the Spirit without measure) brethren (Hbr 2:17). This understandably has to do with Jesus' overarching mission as Redeemer (love-motivated Redemption is primarily why He condescended to be like His brethren in the first place): humankind is not the Redeemer, the God-man Jesus is, and clearly the Redeemer is not going to be made like unto us in the particular, deficient sense that we have not the capacity to redeem ourselves, let alone anyone else. There was only one God-man—none of His brethren was ever a God-man, only He, and for good reason. Jesus perfectly sanctified Himself, something we cannot do not having the Holy Spirit (the Enabler) without measure like He did in the days of His flesh (Col 1:19). It is assumed here that God is willing to give of His Spirit to His own without measure; it is further understood that there must be made room for His Spirit on the receiving end and that commensurately He gives of His Spirit (Jhn 4:10, 13-14, Eph 5:18, Jas 4:8). The human heart for love of other gods (alcohol, drugs, money, power, praise of men, self, sex, indulgences, indulgences, indulgences, on it goes) does not provide adequate room to contain the full measure of God's Spirit, for these gods “take up space” in the believer's heart; said differently, sanctification is necessarily left wanting (Lev 1:9)—all must be burnt upon the altar of sacrifice (consider [Gal 2:20]—thus only one identifies with Jesus, perfectly sanctified unto God like Him. And in an apt sense here He Jesus is-[Gal 5:22-23]—is this not Sanctification?). In this life, sanctification is not a sort of hunker down and grind it out “self-improvement process,” rather, it is simply a “make-heart-room-for-God-the-Enabler process (Gal 5:24-25),” which heart-room the selfless Servant of God Jesus, indeed, which the God-man Jesus made available, not as a process, but perfectly. We must identify with Him here (“Be Holy”). And though we, selfish by nature (=heart-throne-hogs), will certainly fail—precisely because in turn we have not the full measure of the Holy Spirit—He Jesus the selfless Servant of God, duly full of the Spirit, in turn perfectly sanctified Himself, thus succeeding where we fail. Notice that Jesus' victory has been accounted to us (Christians, even failures). Why?! Because (1) Jehovah God loves us with an unfailing love (Jhn 3:16, Rom 5:8, 2Cr 5:18-19, et al.—He is a God of Relationship), and because (2) it shall be for God an eternal testimony that bears out His holy Name (by definition, sanctification=holiness, the very essence of God). Finally, if we are sure to fail, why even try to identify with Jesus as concerns sanctification? Because we (true Christians, nevertheless, failures) love God indeed. And we crave to love Him more and more and more and better and better and better. And this motivates us to make room for God—in our hearts; yea, He only upon the seat of our love there (Psa 73:25-26). Only thus motivated may we rest in the Sanctification the God-man wrought (efficacious Grace specifically for the God-thirsty). O we praise Thee great savior God.
9. Stranger-Strong's H5236. Probably more than just a foreigner (to Israel), but one foreign to the Old Testament Covenant (Abrahamic and Mosaic || (Labor, Land, Law)<<<Leadership>>>(LORD, Love, Loyalty)), which Covenant Jehovah God privileged Israel to engage with Himself.
10. Joined-Strong's H3867. A heart tether to Jehovah God—the spirit of the Old Covenant in shoe leather; such a person, in principle outside the Covenant in context but in spirit very much vitally inside it, much loved and esteemed by God. Verbal usage is Niphal (simple action, reflexive/passive voice—we like the reflexive here), perfect (a “done deal,” no turning back type of join/bond). Note the perfect.
11. Separate-Strong's H914. Cast out from among God's beloved (=faithful covenanters/people). Verbal usage is Hiphil (causative action, active voice—God is acting/causing), imperfect (continuous action—as though forever cast out in context [but it need not be! says God in our passage—cf. Rom 11:26, Eph 2:14-16]).
12. Eunuch-Strong's H5631. Without natural progeny. Here is spiritually impotent Israel (and later Judaism) for want of a vital Savior in that they reject the great savior God Jesus. It is in some ways a picture of aloneness (perhaps as manifest in religious exclusivity if we dare extrapolate that far). Further, in context, a family name (or a religion perhaps) doomed for extinction.
13. [take hold of my] Covenant-Strong's H1285. This references what God had in mind in notes two, two/a, three, and nine above. It is the very concern that Jesus reiterated and explicated and fulfilled in His day as suggested in the commentary on the first two verses of this chapter.
14. [My] House-Strong's H1004. An important caveat is that God is Spirit (Jhn 4:23-24). He is omnipresent, and no “house” in the physical sense can contain Him. Over against human experience there are two salient characteristics of a “house” that connect with our passage: (1) always a name is attached to a house—the owner's name, and/or the builder's name, and/or the occupants' name; (2) it is a place where family and kin might dwell together. In context probably Temple is meant, not least as extending to God's firstborn Israel (2Ki 21:4, 7, cf. 1Ki 11:36, Psa 132:13). Today we would think of the Body of Christ, the Church, the family of God (1Cr 3:16, 2Cr 6:16, Eph 2:20, 1Pe 2:5, Rev 21:2-3, et al.). In the spiritual sense then, Jehovah God is the owner and builder, and He and His people and good angels are the occupants. This house is incomprehensibly vast.
15. Station-Strong's H3027. From YAD—hand. In context it is given by God together, in conjunction with, a name. One gets the sense of a uniquely tailored service for God (=Purpose) indicative of this name maybe. Whatever the exact intention may be, it is honorable and valuable.
16. Name-Strong's H8034. An individual's name not just identifies one, it carries with it a story. Family names carry with them a story. A family name, or story, is carried forward by progeny (sons and daughters). Thus the propagation of a family name, or story, is tenuous. God here anticipates (promises) a name or story that is sure; it is the Salvation-name, or story; it is the everlasting-life-with-Jehovah God-name, or story; it is the Christian name, or story. In context it is the Salvation-name, or story, of an Old Testament saint. It is so in context because the Cross canonizes (saint-naming) God's people looking backward or forward in human history from that gracious and momentous salvific occasion.
17. Servants-Strong's H5650. Old Testament usage of a term that has in view the consummate Servant Jesus. In context we learn that servants of Jehovah God by definition are joined to Him and love His Name. Such a servant has no trouble sacrificing all for their master (Master). Moreover, such a servant can be trusted by their master (to do what is expected, not to steal from or cheat the master, to represent the master well, and so forth).
18. Holy Mountain. “Zion.” Zion (=”fortification”) originally referred to the ancient Jebusite fortress that David captured. As a consequence of David's conquest the “stronghold of Zion” came to be called the “city of David” (2Sa 5:7, 1Ki 8:1, 1Ch 11:5). With Solomon's temple “Zion” came to include the Temple (Psa 2:6, 48:2, 11-12, 132:13-”Zion House”). Eventually it came to include Jerusalem, Judah, and/or Israel (Isa 40:9, Zec 9:13). For our purposes the spiritual sense does better here: it infers (1) there where is found the manifest presence of Jehovah God, not least His House of Prayer (note nineteen), and infers (2) God's chosen people | true Israel and of course the heavenly Jerusalem, which is the Church (Isa 35:10, Hbr 12:22, 1Pe 2:6, Rev 14:1). We no longer make distinction here though (Eph 2:14-16). Generally note also (Psa 24:3, 87:1, Isa 2:3, 27:13, 66:20, Dan 9:16, note Eze 20:40, Joe 2:1, 3:17, Zec 8:3).
19. [House of] Prayer. Singularly where worship of God takes place (also note eighteen). Certainly this can mean the Temple, in which case the term (prophetic) has great significance because of Jesus' reference to the same once more in His day (Mat 21:13, Mar 11:17, Luk 19:46, “Holy Week: The Cleansing of the Temple;” carefully note Jhn 4:20-24). But there is much more to God's House of Prayer than a building, for this is that house, or, space, or, better said, heart-space (notice that He claims this Space), where God meets with His people and vice-versa; that space wherein there is a joining of spirits between the great God and His people. This space is beautifully delicate, like the tender blossoms of a beautiful flower; it is up, up high, and it is ever so quiet there—only the soft hover of His Spirit is heard there, even suffusing Grace. It is a space entirely filled with intimacy, where prayer-by-prayer unfolds the tender familial love affair between the Beloved and His beloved. This space is holy ground, thus cultivated by both the Beloved and His beloved. There, is found not the mammon, nor things dirty, nor savage, nor... Is not this a space of/for rejoicing?!
20. [Burnt] Offerings. “...this is perhaps the typical sacrifice of the Old Testament […] basic to it was its gift character […] the worshiper began by selecting a particular animal from the flock, without spot or blemish, that is, free from anything that might detract from its value. This points out its character as a substitute—the purity of the victim stood in place of the impurity of the offerer (1Pe 1:19). Its purity also related to its gift character—only the best should be offered to the Lord. The animal then was brought to the tent (temple) where the worshiper laid his hands on (literally “leaned on”) the victim. The significance of this must be related to the laying on of hands (Gen 48:13-14, Lev 24:14, Num 8:10) which always signified a transfer from one person to another (Vos 162). Thus the hands conveyed guilt to the victim which was otherwise innocent. Next the offerer himself slew the animal “before the Lord.” The victim suffered and died as a penalty for the sin which it now bore (Lev 4:33, 17:11). […] the Hebrew word used for burning here does not mean destructive burning, but rather “refining,” speaking of the life of the offerer given up in obedience as a sweet savor to God (which surely lies behind the reference to Christ's sacrifice in Ephesians 5:2). […] Finally, in some cases (as in the peace offering of Leviticus 7:11-18), a sacrificial meal followed in which either the priests alone or the priests and the worshiper together ate the meal. Meal fellowship everywhere in the Bible speaks of positive communion and blessedness. Thus the offering which is given to God is returned to the worshiper in symbol not only of ended hostilities but of the enjoyment of God's full favor. This fullness of fellowship is summed up in the Old Testament idea of peace; that is, with the sacrifice peace is restored. This final step, meal fellowship, is gathered up in the New Testament teaching on the Lord's Supper. Christ is our peace and we celebrate His offering around the Lord's table” (Dyrness 154; consider “Jesus Our Jubilee”).
21. Sacrifices [for a pleasing thing]-Strong's H2077. That which is offered up to God at a cost to self—the greater the cost of the sacrifice, the more pleasing and sweeter the “smoke from the sacrificial fire” rising heavenward if you will. Why? The greater cost to self surely relates that less entrenched is self on the throne of one's heart, which is evidence of greater filling by the blessed Spirit of God, which in turn bespeaks of more intimacy with God. In context it is so: “...burnt offerings and sacrifices...” It is inferred here that these are indeed pleasing to God (...”for a pleasing thing...”), thus without doubt they are acceptable to Him, warming His heart.
22. Altar-Strong's H4196. That unfriendly space where victim and sacrifice sore meet. It is of greatest honor to God when it is a bloody space of high cost. Altar of burnt offering. The Cross in New Testament thinking (note twenty), (“O, that Name!,” see “Altar”).
22a. Lord [Jehovah]-Strongs H136. Lord Jehovah—everything is God-centric here: we have a title of the authority of God (Lord) preceding the existent/eternal name of God (Jehovah) all following a word of affirmation from God: “...an affirmation of the Lord Jehovah...” thus we have an immutable, sure Affirmation from Him that necessarily stands forever. So who is the Lord Jehovah (it is important to know who this is in our context)? It is none other than Jesus Christ. He is Lord (God), and He is Jehovah (eternal-God). How can we be sure? We know this because we (believers who have placed Him squarely on the throne of our heart) know Jesus personally, intimately, even His Spirit, who brings to remembrance and makes lucid to us, individually, all that Jesus taught us about God (by contrast, heart-throne-hogs know Him not, thus most of the Godless secular world is seriously confused here). Our brother the prophet Isaiah knew Him; knew Him well (we can be sure that Isaiah was a a believer who placed the Lord God squarely on the throne of his heart).
23. Gathereth [the outcasts of Israel]-Strong's H6908. Bring together by selective effort—here as gathering outcasts never lost sight of. Verbal usage is Piel (intensive action, active voice), (active) participle (unbroken action); note the Piel.
24. Outcasts [of Israel]-Strong's H1760. (1) In context, those not taking hold of nor holding fast to God's Covenant, as discussed in note thirteen; see also note eleven, and thus outside said Covenant. (2) On the basis of the verbal root, it is possible that the exiles are in view (but that verbal root would apply to [1] as well).
We prefer (1), the more spiritual application because the context implies that some group B is being added to some group A that is sure (group A) to be gathered. This bodes well for a spiritual application because there is no need of mentioning a group B otherwise—the sheer mention of group B necessitates a deeper, further-reaching application, one that goes beyond the immediate plans for group A. Thus group B is surely not merely exilic. If we dare open the floodgates of possibility for a moment, then what we might have here as “outcasts” is exilic Israel (this is practical), and/or Covenant -deficient Israel (Covenant-deficient Israel is spiritual). Further, with the floodgates still open, group B could be Gentile, with group A being one or the other or both of those just mentioned. In any case, the meaning here is surely spiritual.
25. Only in Matthew 23 do we see the demeanor of Jesus as in John 2:14-17—zealous to say the least (Psa 69:9, “Matthew Chapter Twenty-three Commentary”). In both instances His “shepherds” were misrepresenting God to the very peoples He was, with great zeal, laboring to gather to Himself (if He is zealous over there, we can be sure He will be zealous over here). In both instances His “shepherds” exchanged the (His) excellent spiritual bases, that beautified and made attractive His in-Gathering-House, for mundane bases, that made ordinary, that disfigured and made repulsive His in-Gathering-House. It would be highly inconsistent theologically if Jesus were not zealous here, for God's whole program with humankind revolves around that in-gathering-house, itself centered on Jesus. As the Captain of this “in-gathering-ship,” we can be sure that He would be (is) zealous regarding its presentation and utility as predicted and shown fulfilled by Scripture.
26. Beast-Strong H2416. In the sense of Godless. We have beast of the field (one pictures the mighty hunters of the African savanna here for example—that sort of beast; these beasts do not necessarily need the advantage of stealth), and beast of the forest (anything from snakes to bears comes to mind; these beasts might more readily make use of stealth). The former are open field, daytime carnivores, while the latter are oftentimes stealthy, nocturnal hunters.
27. [to] Devour-Strong H398. In the sense of spiritual consumption through the influence of Godlessness ( also note twenty-six). Verbal usage is Qal, infinitive (infinitive construct as a verbal noun).
28. Blind-Strong H5787. (1) Spiritually blind; (2) unawares, either on purpose, or by way of laziness or lack of caring or cowardice.
29. Watchmen-Strong H6822. Shepherds of the Flock of God; overseers. The office was defined to Ezekiel (Eze 3:17-”warner”).
30. (1) Ignorant of the requirements and ways of Jehovah God; and/or (2) Ignorant of what befalls the Flock under their (watchmen) care for preferential service of many-a-Godless-distractions and/or blindness (note twenty-eight).
31. [dumb] Dogs. Covenant-stupid-watchdogs for lack of caring and hence not making prayerful inquiry and/or studying; and/or (2) Like unto Covenant-savvy-watchdogs perhaps that nevertheless do not keep watch for preferential service of many-a-Godless-distractions and thus not sounding the Sin-convicting-alarm-bark and/or (3) Covenant-savvy-watchdogs that prefer not to bark and upset sinners for fear of falling out of favor and/or losing various kinds of support, financial and otherwise.
32. Bark-Convicting, warning (note twenty-nine) of Sin (Covenant breaches in context). When a dog barks, a bite is usually imminent—covenant-watchdogs per se must not only sound the Sin-convicting-alarm-bark, but must be prepared to bite if necessary to convict of Sin (1Cr 5:5). Why such extremes here? Because Sin is extremely expensive.
33. Slumber-In context watchmen or shepherds of the Flock of God that are derelict in their duty toward God and the Flock under their care. Slumber carries with it the sense of a sort of glassy-eyed-oblivion that is cozily off in dream-land (far from the responsibilities at hand that need alertness/attention). Further in context it suggests very little concern for the welfare of God's interests on the part of His “watchmen.”
34. [strong of] Desire. Wanton. Gluttonous; a close next-of-kin here is greed.
35. [not known] Sufficiency. Never pleased or satisfied (thus hardly grateful individuals per se); greedy “me-myself-and I” types.
36. Shepherds. In context, those who (were supposed to) tend and care for the Flock of God, (“Feed My Sheep”).
37. [not known] Understanding. Wisdom is the Fear of the Lord ([Job 28:28], which translates to hating evil, like God does [Pro 8:13]), and Understanding is complete absorption into the ways of God, and Sanctification (holiness) is loving God completely. These relationships in the aggregate have been the repeated emphasis of our commentary (Fig. 3, “Be Holy” for more background). These “watchmen” knew not the Fear of the Lord (hence no wisdom must follow), they were not absorbed into the ways of God (they were absorbed with self and many-a-mundane-fascinations, hence no understanding must follow), and they loved not God completely (anything but God reigning on the throne of their hearts, hence no sanctification must follow).
38. Quaff [strong drink]-Strong's H5433. This means to drink copiously, even to excess. Here strong drink no less is imbibed to excess. Verbal usage is Qal, imperfect. Note the imperfect!
|
A-->ALEF |
B-->BET |
G-->GIMEL |
D-->DALET |
H-->HE |
W-->WAW |
Z->ZAYIN |
|
CH-->HET |
T-->TET |
Y-->YOD |
K-->KAF |
L-->LAMED |
M-->MEM |
N-->NUN |
|
S-->SAMEK |
I-->AYIN (Capital i) |
P-->PE |
TS-->TSADE |
Q-->QOF |
R-->RESH |
SS-->SIN |
|
SH-->SHIN |
TH-->TAW |
|||||
|
a-->PATHACH |
e-->SEGHOL |
i-->HIREQ |
o-->QAMETS HATUF |
u-->QIBBUTS |
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|
a'-->QAMETS |
e'-->TSERE |
o'-->HOLEM |
||||
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a''-->QAMETS HE |
e''-->TSERE YOD |
;-->SEGHOL YOD |
i''-->HIREQ YOD |
o''-->HOLEM WAW |
U''--> SHUREQ |
|
|
a'''-->HATEPH PATHACH |
e'''-->HATEPH SEGHOL |
o'''-->HATEPH QAMETS |