Exegetical and Hermeneutical Commentary of Isaiah 58:11
And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
11. the Lord shall guide thee ] Cf. ch. Isa 57:18 “I will lead him,” the same verb in Hebr.
satisfy thy soul (cf. Isa 58:10) in drought ] R.V. “dry places”.
make fat thy bones ] So the LXX. The verb (which does not elsewhere occur in this form) may mean “make strong” (thy bones). But it is best to accept an old emendation of Secker and Lowth, and read renew thy strength (see ch. Isa 40:29; Isa 40:31).
like a watered ( well-watered, cf. Isa 16:9) garden] Jer 31:12.
whose waters fail not ] Lit. deceive not. From this root comes the technical word ’akzb, the “deceitful brook” (Jer 15:18; Mic 1:14, R.V.). Comp. Joh 4:14.
Fuente: The Cambridge Bible for Schools and Colleges
And the Lord shall guide thee continually – Yahweh will go before you and will lead you always.
And satisfy thy soul in drought – (See the notes at Isa 41:17-18). The word rendered drought (Margin, droughts; Hebrew, tsachetsachoth) means dry places – places exposed to the intense heat of a burning sun and parched up for the want of moisture. The idea is, that God would provide for them as if in such places copious rains were to fall, or refreshing fountains to burst forth.
And make fat thy bones – Lowth, Shall renew thy strength. Noyes, Strengthen thy bones. Jerome renders it, Shall liberate thy bones. The Septuagint Thy bones shall be made fat. The idea is undoubtedly that of vigorous prosperity, and of strength. Job Job 21:24 expresses a similar idea of a strong man dying:
His watering places for flocks abound with milk,
And his bones are moist with marrow.
For the propriety of this translation, which differs from the common version, see my notes on Job, in loc. The word used here ( chalats), however, does not often, if ever, denote to make fat. It rather means to be manful, active, brave, ready for war; and the idea here is, probably, derived from the preparation which is made for the active services of war, rather than that of being made fat.
And thou shalt be like a watered garden – Syriac, Like paradise. This is a most beautiful image to denote continued prosperity and blessedness – an image that would be particularly striking in the East. The ideas of happiness in the Oriental world consisted much in pleasant gardens, running streams, and ever-flowing fountains, and nothing can more beautifully express the blessedness of the continued favor of the Almighty. The following extract from Campbell (African Light), may illustrate this passage: In a hot climate, where showers seldom fall, except in what is called the rainy season, the difference between a well and ill watered garden is most striking. I remember some gardens in Africa, where they could lead no water upon them, the plants were all stinted, sickly, or others completely gone, only the hole left where the faded plant had been. The sight was unpleasant, and caused gloom to appear in every countenance; they were pictures of desolation. But in other gardens, to which the owners could bring daily supplies of water from an overflowing fountain, causing it to traverse the garden, every plant had a green, healthy appearance, loaded with fruit, in different stages toward maturity, with fragrant scent proceeding from beds of lovely flowers; and all this produced by the virtue God hath put into the single article of water.
Whose waters fail not – Margin, Lie, or Deceive. Hebrew, kazab – Lie. Waters or springs lie or deceive when they become dried up, or fail in the dry seasons of the year. They deceive the shepherd who expected to obtain water there for himself or his flock; they deceive the caravan which had traveled to the well-known fountain where it had been often refreshed, and where, it is now found, its waters are dried up, or lost in the sand. Hence, such a brook or fountain becomes an emblem of a false and deceitful friend Job 6:15 :
My brethren have dealt deceitfully as a brook,
As the stream of brooks they pass away.
But in the supplies which God makes for his people there is no such deception. The fountains of pardon, peace, and joy are ever open and ever full. The streams of salvation are always flowing. The weary pilgrim may go there at any season of the year, and from any part of a desolate world, and find them always full, refreshing, and free. However far may be the pilgrimage to them from amidst the waste and burning climes of sin, however many come to slake their thirst, and however frequently they come, they find them always the same. They never fail; and they will continue to flow on to the end of time.
Fuente: Albert Barnes’ Notes on the Bible
Isa 58:11
And the Lord shall guide thee continually
Our Guide
Our earthly existence is a pilgrimage which none can successfully perform without Divine aid.
I. ALL MEN NEED A GUIDE. There are many who have been determined to have their own way; and when that way has led them rote the path of sin and ended, in,, shame and unhappiness, they have said, Ah, I wish I had known this in time! Many persons often wish, O that I could begin my life again with my present knowledge of what is best for me! In the pilgrimage of earthly existence there are many perils. There is often the uncertainty of darkness. We are beset by the peril of false leaders. There are spiritual robbers who meet us on every hand. There are snares of sinful pleasure and selfish indulgence. There is the intoxication of prosperity. Some allow themselves to be broken down by adversity. We are in peril from flatterers.
II. THE LORD IS OUR GUIDE.
1. He is a compassionate guide.
2. A faithful guide.
3. A perfect guide.
4. He knows your life at the end as well as the beginning.
III. TO WHAT WILL THE LORD GUIDE US?
1. To truth.
2. To success in life. True success is to be able to do the will of
God.
3. The Lord will guide the burdened to the arms of strength. (W. Birch.)
The promised guidance
I. IT IS A NECESSARY PROMISE. What could the children of Israel have done in the wilderness, without the cloudy fiery pillar to lead them over its trackless wastes? This world is just such a wilderness to us.
II. IT IS A REASONABLE PROMISE. I do not mean that it is reasonable for us to expect it. No, indeed, we have no right to look for a blessing so great and so gracious. I mean it is a reasonable promise so far as God is concerned. It is what He can easily fulfil.
III. IT IS A COMFORTING PROMISE. It meets our wants as the children of God, and meets them fully. If we are depending on our fellow-creatures for help, there are always two difficulties in our way. One is that our friends may not know just what help we are needing; or if they know it, they may not be able to reach us with the help we need. But God is able to concentrate His power, His presence, and His sufficiency in the case of each of His people, as thoroughly and as effectually as though that single case were the only one existing to claim His attention or to enlist His power. (R. Newton, D. D.)
A happy Christian
Observe in what connection this sunny sketch of prosperity occurs. It is set in a frame that excites the strong prejudice of some professing Christians. The setting is a framework of duties. The blessings are not promised to every Christian unconditionally, but are fenced in with terms: If thou doest this, and if thou doest that, then shall such-and-such blessings be thine. Though salvation is of grace, the happiness of the Christian does depend upon his obedience.
I. These people, who are thus full of Gods Spirit, are described as possessing CONTINUAL GUIDANCE. The Lord shall guide thee continually.
1. There come to them, as to other men, dilemmas in providence. He goes not amiss who goes in the company of God.
2. The path of doctrine, also, is sometimes difficult. The Holy Ghost will lead us into all truth. So shall it be, likewise, in matters of spiritual experience.
3. Our experience often seems to be as though it had no rule. If we are enabled by grace to seek close and vital union with Christ, and to live upon Him continually, we may rest assured that whether our experience be gloomy or delightful, and whether our inward conflicts or joys be paramount, He will still be at the helm, and will guide us continually.
II. The second blessing promised in the text is INWARD SATISFACTION. And satisfy thy soul in drought. It is a blessed thing to have the soul satisfied, for the soul is of great capacity. The Christian has got what his soul wants. He has a removal of all that which marred his peace, blighted his prospects, and made his soul empty and hungry. His sin is pardoned; he is reconciled to God. He is satisfied with Gods dispensation. He is satisfied with Gods love. He is satisfied with promises that can never be broken, with covenants that can never be violated, with oaths that stand fast like mountains, and with the words of God which are great as the fathomless sea. He is satisfied with his God. The consequence of such a satisfaction as this is that the Christian is as well satisfied at one time as at another, if his soul be right. He shall be satisfied in times of drought. In the vast times of distress the Christian is still satisfied.
III. The next blessing is, SPIRITUAL HEALTH AND HAPPINESS. And make fat thy bones. Note the figure. It is not make fat thy flesh. When Jeshurun waxed fat he kicked. Sometimes abundance in earthly things makes poverty in heavenly things. But fatness here is to be upon the mans hardest and most necessary part of his frame. A man is really built up when his bones, the solid pillars of the house of his manhood, have been strengthened. Vigour has been put into his constitution where it was most required. The figure seems to me to indicate two or three things in one. There is health here, the soul purged from its vices, sicknesses, and unbelief, pride, sloth, and such like. There is vigour here, no lukewarmness. There is growth, the man is not stunted. Christian joy is, after all, Christian strength.
IV. The fourth blessing is this, AND THOU SHALT BE LIKE A WATERED GARDEN. This figure of a garden is a very sweet and attractive one. Our fancy is soon at work to invent a picture of flower-beds, and fruit-trees, shady walks, and pleasant fountains, laid out close to some grand mansion, and opening its fairest views to the best apartments of the palace. Such a garden needs constant care, and then, although it may be more beautiful at one season than another, it will never be like a wild heath, or totally bereft of charms. But, alas! some professors of religion are not like this: there is little evidence of diligent cultivation in their character.
V. There is the blessing of CONTINUED STRENGTH, CONTINUED FRESHNESS, CONTINUED SUPPLY. As a well of water whose waters fail not. There are many wells in the East which do fail, and many apparent springs which deceive the traveller. I observe that the margin has it, whose waters deceive not, or lie not. And how many a man who has appeared like a Christian has been but a mere deceiver! Not so Gods true people. They shall have so much grace that when a Christian friend expects to find grace in them, he shall not be disappointed. (C. H. Spurgeon.)
Thou shalt be like a watered garden
A watered garden
Cannot a garden water itself? No. That is the answer, definite, cold–discouraging, encouraging, as we may take the term. Is it not enough to be a garden? what matter about the sunshine? who cares about the rain or the dew? Is it not enough to be a garden, a geometric form, pearled and diamonded with many a flower? The kings gardens cannot do without rain; Solomons parterres wither away but for the morning dew and the summer shower. We need something from without. Cannot a man sustain himself by his own resources? He cannot. What do you mean by being a man? A figure is not a man; a corpse is not a man; a mere personality, if it could be detached from all other personalities, would not be a man. We cannot live upon stature or figure or aught that our hand can hold. Life is deeper; there is a sanctuary of life, a well far away, where spring water bubbles and gurgles and flashes out in the sunlight like a great gospel preached to the thirst of man. Self-sustenance is not the law of the body; why should it he the law of the mind? The mind is not sustained by itself. You have books; lay them down, be your own book. You cannot. What do you want with all these libraries, and museums, and academies, and colleges, and schools of every name and degree? These are the wheatfields which the soul reaps, and it needs them every one, for the soul is bigger than literature. The soul lives by friction with some other soul. God is fire. To come into happy attrition with Him, or contact, or friction, who can tell what may come out of that soul touching soul, man praying to God? We are continually undergoing a process of education. What hast thou that thou hast not received? Have you ever seen a garden that has been left to itself? What do you think of it? God waits to give us every one more water, more sustenance, more sunshine. What we might be if we would enjoy our privileges! (J. Parker, D. D.)
The garden of God
1. The Church is appropriately compared to a garden because it is the place–
I. OF CHOICE FLOWERS. Christ comes to His garden, and plants there some of the brightest spirits that ever flowered upon the world. Some of them are violets, inconspicuous, but sweet. You have to search and find them. You do not see them very often, perhaps, but you find where they have been by the brightened face of the invalid, and the sprig of geranium on the stand, and the new window-curtains keeping out the glare of the sunlight. These flowers in Christs garden are not like the sunflower, gaudy in the light, but wherever darkness hovers over a soul that needs to be comforted, there they stand, night-blooming cereuses.
2. But in Christs garden there are plants that may be better compared to the Mexican cactus–thorns without, loveliness within; men with sharp points of character. They wound almost every one that touches them. They arc hard to handle. Men pronounce them nothing but thorns, but Christ loves them notwithstanding all their sharpnesses. Many a man has had a very hard ground to cultivate, and it has only been through severe trial he has raised even the smallest crop of grace. A very harsh minister was talking to a very placid elder, and the elder said, Doctor, I do wish you would control your temper. Ah, said the minister, I control more temper in five minutes than you do-in five years:
3. There are others planted in Christs garden who are always radiant, always impressive–more like the roses of deep hue that we occasionally find; the Martin Luthers, St. Pauls, Chrysostoms, Wyckliffes, Latimers, and Samuel Rutherfords. What in other men is a spark, in them is a conflagration. When they sweat, they sweat great drops of blood. When they pray, their prayer takes fire. When they preach, it is a Pentecost. When they fight, it is a Thermopylae. When they die, it is a martyrdom.
4. In this garden of the Church I also find the snowdrop, beautiful but cold-looking, seemingly another phase of winter. I mean those Christians who are precise in their tastes, unimpassioned, pure as snowdrops and as cold.
5. But I have not told you of the most beautiful flower of all this garden. If you see a century plant your emotions are started. You say, Why, this flower has been a hundred years gathering up for one bloom, and it will be a hundred years more before other petals will come out. But I have to tell you of a plant that was Gathering up from all eternity, and that nineteen hundred years ago put forth its bloom never to wither. It is the passion plant of the Cross!
II. The Church is a place OF SELECT FRUITS. The coarser fruits are planted in the orchard or they are set out on the sunny hillside; but the choicest fruits are kept in the garden. So in the world outside the Church, Christ has planted a great many beautiful things–patience, charity, generosity, integrity; but He intends the choicest fruits to be in the garden, and, if they are not there, then shame on the Church. Religion is not a mere sentimentality. It is a practical, life-giving, healthful fruit–not posies, but apples. The Church of Christ is a glorious garden and it is full of fruit. I know there is some poor fruit in it; but are you going to destroy the whole garden because of a little gnarled fruit? There is no grander, nobler collection in all the earth than the collection of Christians.
III. The Church is the place of THOROUGH IRRIGATION. No garden could prosper long without plenty of water. I have seen a garden in the midst of a desert, yet blooming and luxuriant. All around was dearth and barrenness; but there were pipes, aqueducts, reaching from this garden up to the mountains, and through those aqueducts the water came streaming down and tossing up into beautiful fountains, until every root and leaf and flower was saturated. That is like the Church. The Church is a garden in the midst of a great desert of sin and suffering; but it is well irrigated. From the mountains of Gods strength there flow down rivers of gladness. Preaching the Gospel is one of the aqueducts. The Bible is another. Baptism and the Lords Supper are aqueducts. Everything comes from above; pardon, joy, adoption, sanctification. (T. De Witt Talmage.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. And make fat thy bones – “And he shall renew thy strength”] Chaldaeus forte legit yachaliph otsmathecha; confer cap. xl. 29, 31, et xli. 1. – SECKER. “The Chaldee perhaps read yachaliph otsmathecha.” The Chaldee has veguphach vechaiyey bechaiyey alma, “and he will vivify thy body in life eternal.” The rest of the ancients seem not to know what to make of yachalits; and the rendering of the Vulgate, which seems to be the only proper one, ossa tua liberabit, “he will deliver thy bones,” makes no sense. I follow this excellent emendation; to favour which it is still farther to be observed that three MSS., instead of atsmotheycha, have otsmathecha, singular. – L.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Shall guide thee, viz. like a shepherd, Psa 23:1-3; or, as the Vulgate; shall give thee rest; and so it may relate to the rest that God would give them in Judea, upon their return from captivity, as answering to their complaints in Babylon, Lam 5:5. And he adds continually, to show that his conduct and blessing shall not be momentary, or of a short continuance, but all along, as he did to Israel in the wilderness, not leaving them till he brought them into Canaan.
Drought, Heb. droughts; or, drought of droughts; which being in the plural number, notes extremity of drought; Psa 78:72, skilfulnesses, that is, great skill; and Pro 1:20, wisdoms, i. e. excellent wisdom; and consequently great scarcity and famine. The meaning is, that when thy lot shall fall in the extremity of such a condition, either as to time or place, he will abundantly satisfy thy soul, i.e. thee, by a synecdoche; thou shalt have plenty, when others are in scarcity.
Make fat thy bones; or, make nimble; and so the expression relates to bones full of marrow, which causeth agility and nimbleness, a state of health and strength: see Pro 15:30. Or it notes cheerfulness, which is often the cause of bones well covered with fat; therefore a broken or a sorrowful spirit is said to dry up the bones, Pro 17:22. This may be spoken in opposition to the sad effects of famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not seen stick out, Job 33:21; they cleave to the skin, Psa 102:5. And thus it may have respect to their afflicted estate in Babylon, where they complain that their bones were broken, Lam 3:4; but now in their return their bones should not only be made whole, but strong, and in good condition: see Psa 51 8. Our English Annotations, after divers senses given, choose to close with the vulgar translation, he will deliver, or set free thy bones, and so the word doth signify, Pro 11:8,9. Some make each expression of these promises to answer as suitable and conditional rewards of their several duties: e.g. If thou conduct the cast-outs and harbourless to thy house, Isa 58:7, God will guide and conduct thee continually. If thou draw forth thy soul to the hungry, so as to satisfy them, Isa 58:10, God will satisfy thee in a time of drought, and in famine thou shalt have sufficient, Psa 33:19. If thou let the oppressed go free, and break every yoke, Isa 58:6,9, then God will make thy bones to rejoice, by delivering them from their burdens; i.e. if thou wilt free them, he will free thee. And if thou continue thus to draw forth thy soul, that it be ever running to the refreshing of the needy, thou gault be as a spring of waters that shall never fail thee, but like the widows oil, ever flowing. If thou relieve the poor, thou shalt never be poor, but as a well-watered garden, always flourishing: see Pro 3:9-10.
Like a watered garden; like a garden for the pleasure and beauty of it, a paradise; like a garden watered for the continual flourishing of thy estate; there shall be no withering or decay upon thy prosperous condition, Psa 1:3, contrary to what is said of the wicked, Psa 37:2,10,20,35,36. And thus Jeremiah speaks of the return of this same people, Jer 31:12.
Like a spring of water, whose waters fail not, Heb. deceive not; a metaphor which further notes also the continuance of this flourishing state, which will not be like a land flood, or brooks, that will soon be dried up with drought; see Job 6:15; but will be fed with a spring of blessing that will never fail: a very significant metaphor; it being the nature of springs, spontaneously and freely, as it were, to pour out their bowels to all that upon their wants come to receive it; neither is ever scanty, but flows still like fresh milk to the breast the more it is drawn; hence God is called a Fountain of goodness.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. satisfy . . . in drought(Isa 41:17; Isa 41:18).Literally, “drought,” that is, parched places [MAURER].
make fatrather,”strengthen” [NOYES].”Give thee the free use of thy bones” [JEROME],or, “of thy strength” [HORSLEY].
watered gardenanOriental picture of happiness.
fail notHebrew,“deceive not”; as streams that disappoint the caravan whichhad expected to find water, as formerly, but find it dried up (Job6:15-17).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord shall guide thee continually,…. With his counsel, by his word, and by his Spirit, and that night and day; as he guided the Israelites through the wilderness with the pillar of cloud by day, and the pillar of fire by night: or, “cause thee to rest” k; from adversity, from persecution; to have spiritual rest in Christ now, and eternal rest hereafter:
and satisfy thy soul in drought; or, “in drynesses” l; in an exceeding dry time; when in a dry and thirsty land; when thirsting after Christ and his grace, Christ and his righteousness; after more knowledge of him, communion with him, and conformity unto him; after the word and ordinances; after the presence of God in them; and after more spiritual light, knowledge, and experience:
and make fat thy bones; with the good report of the Gospel,
Pr 15:30 that is, quicken, comfort, refresh, and strengthen the soul, and make it fat and flourishing in spiritual things, by means of Gospel ordinances. The Targum is,
“and shall quicken thy body with life everlasting;”
or give rest to thy bones, as others m:
and thou shalt be like a watered garden; like a “garden”, the church of Christ is separated from others, by electing, redeeming, and efficacious grace; and like a “watered” one, watered by the Lord himself, and the dews of his grace, and by the ministry of the word; whereby the plants that are planted in it thrive and flourish, lift up their heads, shoot up and grow, and bring forth fruit:
and like a spring of water, whose waters fail not; as there is in every believer a well of living water springing up unto everlasting life, not of themselves, but from Christ, and which is very abundant, and never fails; so there is in the church a spring of the living waters of Gospel doctrines, and of Gospel ordinances; here runs the river of divine love, which makes glad the city of God; here Christ is the fountain of gardens; and here the Spirit and his graces are communicated; all which remain, and never fail; see Ps 87:7.
k “requiem tibi dabit”, V. L. l “in siccitatibus”, Pagninus, Montanus, Vatablus, Vitringa; “in summa ariditate”, Junius & Tremellius, Piscator. Abendana observes, that some interpret the word in the sense of purity, and understand it of the delight of the soul, in the world of souls, where the Lord leads them continually, and satisfies them with pure light, which is the brightness of the Shechinah, or divine Majesty. m R. Sol. Urbin. Ohel Moed, fol. 55. 2.
Fuente: John Gill’s Exposition of the Entire Bible
11. And Jehovah will always conduct thee. He now describes more clearly what he had spoken briefly and figuratively, that God will be their guide, so that they shall be in want of nothing for a full abundance of blessings. God is said to “conduct” us, when we actually feel that he goes before us, as if he were placed before our eyes.
And will satisfy thy soul in drought. The Prophet adds that the aid promised shall not be of short duration, because God never forsakes his people in the middle of the journey, but continues his kindness towards them with unwearied regularity, and for this reason promises that they shall be satisfied amidst the deepest poverty; because God never is in want of any benefits for relieving their poverty, and his act of blessing is of more value than the most abundant rains of the whole year. And yet he does not promise to believers a rich and abundant produce of fruits, or a plentiful harvest, but that God will nourish them, though the earth yield no food. In this way he bids them depend on God’s assistance and be satisfied with it, though they be not altogether free from the distresses of famine. In this sense he adds, —
And will make fat thy bones. He does not say that they shall be fully and highly fattened, but that they shall be so lean that the “bones” shall protrude even through the skin. Thus he gives the appellation of” bones” to those who have been worn bare by hunger or famine, men who have hardly anything remaining but dry skin and “bones;” and he means that the Jews will have to contend with want of all things and with leanness, till God shall restore them.
Of the same import are the metaphors which he adds, a watered garden, and a spring of waters. Isaiah cannot satisfy himself in describing the kindness of God, which he displays towards his sincere worshippers, that men may not seek anywhere else than in themselves the causes of barrenness. It amounts to this, that this fountain of God’s kindness never dries up, but always flows, if we do not stop its course by our own fault.
Fuente: Calvin’s Complete Commentary
A HAPPY CHRISTIAN
Isa. 58:11. And the Lord shall guide thee continually, &c.
The portrait of what the Christian is in his happiest times. The setting is a framework of duties (Isa. 58:9, &c.). These blessings are not promised unconditionally, but they are fenced in with terms. I must, therefore, address myself to those who are living in the faith, &c., while I depict their happy state. Five distinct features of their felicity are mentioned. They are described as enjoying
I. CONTINUAL GUIDANCE. There comes to them, as to other men, dilemmas in providence. The path of doctrine, also, is sometimes difficult. Spiritual experience. The LORD shall guide theenot an angel. Shall. Continually. Grasp it by faith.
II. INWARD SATISFACTION. It is a blessed thing to have the soul satisfied, for the soul is of great capacity. The Christian has got what his soul wants,a removal of all that which marred his peace, blighted his prosperity, and made his soul empty and hungrysin-pardoned, satisfied with Gods dispensations, promises, &c. In the worst times of distress he is still satisfied.
III. SPIRITUAL HEALTH AND HAPPINESS. It is a grand thing when the soul is in spiritual health, when the bones are made fat. Spiritual sickness is the condition of many. Do not be content short of spiritual vigour, &c.
IV. FLOURISHING FRUITFULNESS. This figure of a garden is a very sweet and attractive one. Some professors are not like this. There is little evidence of diligent cultivation in their character. The contrast between an unwatered and a watered garden.
V. UNFAILING FRESHNESS OF SUPPLY. Provided in the covenant of grace.
I can only regret that my text can have no bearing upon some of my hearers, to whom it must be read in the negative. Tremble at this! Terrible is your present state, but more terrible is the future. But there is hope yet. Jesus is able to save to the uttermost, &c.C. H. Spurgeon: Metropolitan Tabernacle Pulpit, Nos. 735736.
GOD THE GUIDE OF HIS PEOPLE
Isa. 58:11. The Lord shall guide thee continually
The people of God are strangers and pilgrims on the earth; they seek a better country, &c. He needs a constant guide. His path is one he has never before traversed. He is ignorant of the way, and, without a guide, his course would be uncertain, and very probable his end unattained. God graciously engages to conduct him.
I. THE GOOD MANS NEED OF A GUIDE. Necessarily arises
1. From his ignorance. He is not in darkness, but he is at present the child of the dawn. His knowledge is so limited, that he cannot trust to it. He only knows the first elements of truth. He has entered on the path of life, but he feels it necessary to seek direction and guidance every step. For this he prays, &c.
2. From the diversified paths which surround him. Sin has a thousand treacherous paths, many of them apparently good, and most of them fascinating, &c. There are paths of mere morality, self-righteousness, &c. How necessary then to have a guide.
3. From the temptation to which he is subject. It is the work of Satan to allure and deceive, that he may ruin and destroy. He lays snares for the travellers feet. He tries to turn them aside from the path of duty and safety, or to suggest that the way is tedious, embarrassing, and uncomfortable.
4. The tendency of our own hearts to evil. Only partially sanctified. Liable to err. Often willing to be deceived. Apt to turn aside (Heb. 3:12). Let us now inquire
II. How GOD GUIDES HIS PEOPLE.
1. By the counsels of His truth (Psa. 73:24). Given to be the guide of our steps. Here is plainly and distinctively marked out the way we should go (Psa. 119:5; Psa. 119:9; Psa. 119:32; Psa. 119:35; Psa. 119:59; Psa. 119:104).
2. By the ministry of His servants. Of old He raised up Moses, &c. He also came to minister and to teach mankind in the person of His Son (Heb. 1:2 : &c). He has established the ministry of the Word with the Christian dispensation (Eph. 4:11; 1Co. 12:28).
3. By the teaching of His Spirit (Joh. 14:16-26; Joh. 16:13).
III. WHAT KIND OF A GUIDE GOD IS TO His PEOPLE.
1. He is an infallible guide. Incapable of error. Knows everything connected with the travellers, the way, and the perils to which they are exposed. Knows all things.
2. He is patient and forbearing. Remembers they are but dust. Endures their provocationsslow advances, &c.
3. He is affectionate and tender. As the shepherd kindly leads his flock. As the mother aids her infant child to walk. He breaks not the bruised reed, &c.
4. He is constant and unfailing. Never leaves. Guides their youth and mature years, and casts not off in the time of old age, nor forsakes when their strength faileth. He guides even to death, and conducts to glory.
CONCLUSION.
1. Are you under the guidance of God? Have you yielded yourselves to Him, &c.?
2. Cherish a spirit suited to your character and conditionreverence and holy fear, confidence in God, fervent prayer, self-denial, &c.
3. Urge sinners to turn from the way of death and live.Jabez Burns, D.D., LL.D.: Sketches on Types and Metaphors, pp. 112115. (See p. 294, 296, 302.)
THE CHURCH THE GARDEN OF THE LORD
Isa. 58:11. Thou shalt be like a watered garden
Sin blighted the moral creation of God, and turned the Eden of the Lord into a barren desert. Through the intervention of Divine mercy, God has set on foot a scheme of merciful renovation. United in the fellowship of the Gospel, the regenerate constitute His spiritual Church, and appear in our wilderness world as the watered garden of the Lord. As a garden the Church is
I. SEPARATED FROM THE WORLD. Originally like the waste howling wilderness, now distinct and separated, called out of the world as to spirit and character. In, but not of it; not like itseparated. To be manifestas unlike the world as the garden is unlike the barren heath.
II. SURROUNDED BY A PROTECTIVE FENCE. Otherwise it would be a prey to wild beasts; thoroughfare for every rude foot; would become a waste. Fenced round, as with a wall of adamant. God is its keeper and defence. He is round about in the energy of His omnific power (Psa. 125:2).
III. IN A STATE OF CULTIVATION AND IMPROVEMENT. For the Churchs cultivation He sends His Word, messengers, and the benign influences of His benevolent providential administrations.
IV. DISTINGUISHED BY ITS TREES AND PLANTS. The good man is likened to a lofty cedar, the useful olive, the fruitful vine, the fragrant myrtle, the thriving willow, &c. May be compared to flowersadorned with the graces of the Spirit. Are said to be the Lords planting (Mat. 15:13; Psa. 92:12-14).
V. RICHLY WATERED BY THE BLESSING OF HEAVEN. Water is indispensible to fertility and growth, &c. The Spirit of God is often presented under this figure (Isa. 35:6-7; Joh. 7:37; Isa. 44:3; Isa. 55:1; Isa. 27:3). These communications are essential to our comfort, well-being, fruitfulness, &c. They keep the garden of the Lord ever verdant, and produce from the trees of the Lord an abundant increase.
VI. THE LORD EXPECTS A RETURN OF FRUIT FROM IT. All the labour and outlay of Gods goodness is to produce the fruits of holiness. This He expects; and how reasonable is the expectation, and how important to us! Do we render to the Lord the fruits of righteousness, &c.?
APPLICATION.Do we form part of the Lords garden? Are we the plants of His right-hand planting? Are we flourishing, retaining our verdure, growing, yielding fruit to God? The impenitent, as briers and thorns, He will consume in the day of His fiery indignation.Jabez Burns, LL.D.: Sketches on Types and Metaphors, pp. 208211.
A similar idea is presented in Jer. 31:12. It forms one of the touches in the beautiful picture which the prophets give of the restored happiness and prosperity of the nation after the rigorous season of captivity and exile. Their experience in Babylon was one of drought and decay. It was like being driven into a wilderness where everything becomes parched and barren. The people had been prepared for this, during their state of declension, by the faithful messengers of Jehovah (Isa. 64:10; Jer. 10:22; Jer. 12:10-11; Eze. 20:35). Yet we see throughout the history that bright hopes are blended with dark judgments, and the flock, though scattered, are followed by the loving purpose of God, who means to effect a great redemption. Even the wilderness is to be a scene of reconciliation and hope (Hos. 2:14).
Our text, then, presents the pleasant picture of the restored, united, and prosperous community, after their season of correction; and the image may well be used as suggestive, also, of Divine experiences in the individual soul.
I. A well-watered garden indicates the presence of life. To speak of a garden without life would be unmeaning and absurd, however much may be done by art and skill to create a pleasing scene. This thought has a real application for human souls. We are too apt to confine our ideas of life to the outward and superficial aspects of mere existence. We see around us a great deal of the machinery and parade of life. But the suspicion will force itself upon us that much of this is but the fencing in of uncultivated regionsuseless labour bestowed upon barren and unproductive spots which are not rich towards God. There is the secret of the well-watered garden. Christ emphasises the life that is in it, and a life, too, which can be deep, and full, and abiding, only as it is centered in the Divine fulness itself. This suggests the value of the promise to ancient Israel. As long as they were a scattered flock, separated from God above all by their evil affections, they were losing life. Their spiritual strength was decaying, they were living in a wilderness where all their powers were parched and blighted, and they were doing what so many are doing nowthey were losing their own souls in the mere materialism of a godless and undevout life. We may depend upon it that things are going badly, and even tragically with us, when the roots of a growth towards God are showing no signs. We are made for the achievements of faith: if that life of faith be not in us, the world is too much with us. Only by being transformed as into a watered garden can our true life be secured.
II. A watered garden is suggestive also of beauty. In the operations of nature, life and beauty go together. It is no mechanical labour, causing a sense of weariness; much less can we ever think of it as ugly and repulsive. Nature always allures us by her tenderness and her charms, and though always at work with marvellous energy, is always arrayed in garments of beauty. What numberless examples we have of this. To confine ourselves to the more limited image before us, what beauty is displayed by a watered garden, in the unfolding of its numerous forms of life.
This conception of beauty in life is not sufficiently pondered by Christian people. We have always been more ready to emphasise the sterner sides of religion than its tender aspects, &c. There has been considerable reason for this in the fact that the military and disciplinary elements of life are always very real with us. But this should be no excuse for driving out the sweeter elements that should give grace and beauty to character. Besides, we should remember that real strength, when rooted in the soil of love, is also beautiful. Our fault is in separating the graces as though they would not live together. But strength and beauty are in his sanctuary. Many a well-meaning life is made harsh and repulsive because it has ruggedness and massiveness without tenderness and grace. How much more powerful and winning would the influence of our character be, if we would not persist in separating what God has joined together. Look into the garden of the soul, as it is presented in Christian teaching, and see what is expected to grow there (Gal. 5:22). And there is nothing which will give grace to the life which ought to be left out (Php. 4:8).
III. Fruitfulness is another thought suggested by the watered garden. We naturally expect to see, not merely leaves and flowers, however beautiful, but also fruit. This idea is, of course, involved in the passages just quoted to enforce the need for beauty, but the thought specially intended here is that the religion of Christ shows itself in the form of active beneficence, working as a Divine leaven in the midst of human life. The life rooted in Christ feels itself to be related to others. It exists, not for its own selfish ends, simply to absorb and to keep, but loves by its very bountifulness to enrich others. It thus aims to be reproductive, by bringing others to repeat the same experiences as we ourselves enjoy, and upon still higher levels. Look around on your neighbours and friends, on the community, on the world: look with the eye of love, with the mind of Christ. Is there not room to impart some spiritual gift? (Rom. 1:11; Joh. 15:8).
IV. I will put the thought in one other light. Our subject leads us to think of the need there is for cultured excellence. One of the main ideas suggested by such a garden as we have before our minds is, that it would be well tended and carefully cultivated, and therefore brought to yield the best of which it is capable. Weeds and noxious things, that only occupy valuable ground and prevent useful growth, are not tolerated: they are rooted up and cast out. The owner is not satisfied that it should yield anything less than its best. To this end he bestows upon it varied effort and ceaseless care. Ask any wise husbandman if he would care to risk a valuable garden by leaving it to the mercy of natural selection! Here we touch a point which ought to occasion us great searching of heart. Nothing can excuse indifference here, where it is to be feared our indifference is greatest. Do we suppose that no culture is needed for this garden of the soul, from which God is expecting so much? Look, then, on the one hand, at the results of life when it is recklessly left as a vineyard unkeptits ignorance, its grovelling sins, its animalism, its profanities, its vices. On the other hand, look at life in its higher and diviner formsits watchfulness, its prayerfulness, its circumspection, its self-control, its heroisms. The weeds of life require no culture, the real fruits of life can be obtained only by highest care.
Let us not be satisfied with the littlenesses of life. We are called and destined for infinitely greater things than we have yet reached. The garden of the soul needs to be more richly watered with heavenly influence and power, that the whole scene of our motives and activities may be so quickened and enlarged that our service may be a whole-hearted faithfulness to God and man. This, however, is to be secured by three things
1. A rooting (Joh. 15:4).
2. A growth (2Pe. 3:18).
3. A discipline, called by Christ a pruning (Joh. 15:2). This is the process by which God designs to get out of us the fruits of the seeds He has first of all put into us.W. Manning.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(11) In drought.Literally, droughts, either with the force of intensity or as meaning dry places.
And make fat.Better, shall strengthen, or make supple.
Like a watered garden.Comp. Psa. 1:3, Isa. 44:3-4, Jer. 31:12, in the last of which we have the self-same phrase.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Isa 58:11 And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
Ver. 11. And the Lord shall guide thee. ] Or, Lead thee, as thou leadest the harbourless outcast into thine house. Isa 58:7
And satisfy thy soul in drought.
And make fat thy bones,
And thou shalt be like a watered garden.
And like a spring of water, whose waters fall not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
guide = (gently) guide.
drought. Hebrew droughts (plural of majesty) = great drought.
make fat = invigorate.
Fuente: Companion Bible Notes, Appendices and Graphics
the Lord: Isa 49:10, Psa 25:9, Psa 32:8, Psa 48:14, Psa 73:24, Joh 16:13, 1Th 3:11
and satisfy: Isa 33:16, Job 5:20, Psa 33:19, Psa 34:9, Psa 34:10, Psa 37:19, Jer 17:8, Hos 13:5
drought: Heb. droughts
make fat: Psa 92:14, Pro 3:8, Pro 11:25, Pro 13:4, Pro 28:25
be like: Isa 61:11, Son 4:15, Jer 31:12, Eze 36:35
fail: Heb. lie, or deceive, Job 6:15-20
Reciprocal: Num 24:6 – as gardens Deu 15:4 – greatly bless Rth 2:14 – At mealtime 2Ch 32:22 – guided Psa 36:8 – satisfied Psa 125:4 – Do good Pro 14:11 – the tabernacle Pro 15:30 – the bones Pro 19:23 – shall abide Son 4:12 – garden Son 5:1 – come Son 6:2 – gone Isa 1:30 – garden Isa 27:3 – water Isa 30:21 – thine ears Isa 30:23 – shall he Isa 41:18 – General Isa 44:4 – spring Isa 58:8 – thy light Zec 14:8 – in summer Luk 13:19 – cast Joh 7:38 – out Act 27:24 – lo 1Co 10:1 – and all
Fuente: The Treasury of Scripture Knowledge
Isa 58:11-12. And the Lord shall guide thee Namely, as a shepherd leads his sheep. He adds continually, to show that his conduct and blessing should not be momentary, or of a short continuance, but all along as it was to Israel in the wilderness. And satisfy thy soul in drought Thou shalt have plenty, when others are in scarcity. And make fat thy bones This may be spoken in opposition to the sad effects of famine, whereby the flesh is consumed away, that it cannot be seen, and the bones that were not seen, stick out. Thou shalt be like a garden If thou relieve the poor, thou shalt never be poor, but as a well-watered garden, always flourishing. Like a spring, whose waters fail not Hebrew, deceive not, a metaphor which further signifies also the continuance of this flourishing state, that it should not be like a land-flood, or brooks, that are soon dried up with drought. Thou shalt be fed with a spring of blessings, that will never fail. And they of thee A remnant of thee, or rather, thy posterity, shall build the old waste places The places which have long lain waste. Bishop Lowth renders it, The ancient ruins. If understood of the Jews returned from Babylon, the meaning is, that they should rebuild Jerusalem and the temple, with the other cities and towns of Judea. The foundations of many generations Either the foundations that were laid many generations ago, or that should continue for many generations yet to come. And thou shalt be called That is, deservedly, and to thine honour, the repairer of the breach Or, breaches; for the word is put here collectively for those breaches which Gods judgments had made among them, by suffering their enemies to demolish their cities and towns, and to destroy their state. The restorer of paths Those paths that led from city to city, which, being now laid desolate and uninhabited, were grown over with grass and weeds; to dwell in These accommodations being recovered, their ancient cities might be fit to be re-inhabited. According to Vitringa, who considers the whole of this and the preceding verse as being metaphorical, the meaning is, That from the city of God, (the spiritual Jerusalem,) flourishing in the manner above described, should go forth, those who should renew and restore the churches long laid waste, as immersed in thick darkness and superstition, and governed by faithless pastors, and so unworthy the name of the churches of God; and who should collect together, erect, and build anew the foundations of those churches; that is, the heads of Christian doctrine delivered by the prophets and apostles, which, though they had retained them in the confession of their faith, they had mixed with heterogeneous doctrines; so that they might be esteemed as wholly subverted and overthrown.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
God would also guide and sustain His people in their desert experiences. Strong bones contrast with bones that tremble or waste away because of fear, sorrow, or guilt. Physical health is often a byproduct of spiritual health (cf. Jas 5:15-16). Truly repentant people will also be a pleasant source of delight, encouragement, and nourishment to others (cf. Isa 1:30). They will refresh others, as well as themselves, because God, the source of life within them (cf. Joh 4:14; Joh 7:37-39), will manifest Himself through them.