Isaiah 5 Commentary
Verse-by-verse exposition of Isaiah chapter 5
Matthew HenryMatthew Henry's Complete Commentary · 1714
joy. 10 For thy servant David's sake turn not away the face of thine anointed. In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe, I. What he pleads—two things:— 1. That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: "I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant" (as Moses prayed, Exod. xxxii. 13 , Remember Abraham, the first trustee of the covenant); "remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of," or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, 2 Sam. vii. 2 . Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: "Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings ( Ps. xx. 3 ), that is, all his sufferings." He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. "Well," says David, "I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it." (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, v. 3, 4 . The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people ( 1 Chron. xxii. 1 , Then David said, This is the house of the Lord ); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better. 2. That it was in pursuance of the expectations of the people of Israel, v. 6, 7 . (1.) They were inquisitive after the ark; for they lamented its obscurity, 1 Sam. vii. 2 . They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign ( 1 Chron. xiii. 6 ), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: "Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul, " 1 Chron. xiii. 3 . II. What he prays for, v. 8-10 . 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. "They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness. " 3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David ( 2 Sam. vi. 15 ); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy, 2 Cor. i. 24 . 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: " Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed." He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always. (2.) That he was the son of David: "For his sake do not deny me;" and this is the Christian's plea: "For the sake of Christ" (our David), " in whom thou art well pleased, accept me." He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God's servant, whom he upholds, Isa. xlii. 1 . "We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour." When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. "Let both ministers and people do their duty." God's Choice of Zion; God's Promises to Zion. 11 The Lord hath sworn in truth unto David; he will not turn from it; Of the fruit of thy body will I set upon thy throne. 12 If thy children will keep my covenant and my testimony that I shall teach them, their children shall also sit upon thy throne for evermore. 13 For the Lord hath chosen Zion; he hath desired it for his habitation. 14 This is my rest for ever: here will I dwell; for I have desired it. 15 I will abundantly bless her provision: I will satisfy her poor with bread. 16 I will also clothe her priests with salvation: and her saints shall shout aloud for joy. 17 There will I make the horn of David to bud: I have ordained a lamp for mine anointed. 18 His enemies will I clothe with shame: but upon himself shall his crown flourish.
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en13056" These are precious promises, confirmed by an oath, that the heirs of them might have strong consolation, Heb. vi. 17, 18 . It is all one whether we take them as pleas urged in the prayer or as answers returned to the prayer; believers know how to make use of the promises both ways, with them to speak to God and in them to hear what God the Lord will speak to us. These promises relate to the establishment both in church and state, both to the throne of the house of David and to the testimony of Israel fixed on Mount Zion. The promises concerning Zion's hill are as applicable to the gospel-church as these concerning David's seed are to Christ, and therefore both pleadable by us and very comfortable to us. Here is, I. The choice God made of David's house and Zion hill. Both were of divine appointment. 1. God chose David's family for the royal family and confirmed his choice by an oath, v. 11, 12 . David, being a type of Christ, was made king with an oath: The Lord hath sworn and will not repent, will not turn from it. Did David swear to the Lord ( v. 2 ) that he would find him a house? The Lord swore to David that he would build him a house; for God will be behind with none of his people in affections or assurances. The promise made to David refers, (1.) To a long succession of kings that should descend from his loins: Of the fruit of thy body will I set upon thy throne, which was fulfilled in Solomon; David himself lived to see it with great satisfaction, 1 Kings i. 48 . The crown was also entailed conditionally upon his heirs for ever: If thy children, in following ages, will keep my covenant and my testimony that I shall teach them. God himself engaged to teach them, and he did his part; they had Moses and the prophets, and all he expects is that they should keep what he taught them, and keep to it, and then their children shall sit upon thy throne for evermore. Kings are before God upon their good behaviour, and their commission from him runs quamdiu se bene gesserint—during good behaviour. The issue of this was that they did not keep God's covenant, and so the entail was at length cut off, and the sceptre departed from Judah by degrees. (2.) To an everlasting successor, a king that should descend from his loins of the increase of whose government and peace there shall be no end. St. Peter applies this to Christ, nay, he tells us that David himself so understood it. Acts ii. 30 , He knew that God had sworn with an oath to him that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; and in the fulness of time he did so, and gave him the throne of his father David, Luke i. 32 . He did fulfill the condition of the promise; he kept God's covenant and his testimony, did his Father's will, and in all things pleased him; and therefore to him, and his spiritual seed, the promise shall be made good. He, and the children God has given him, all believers, shall sit upon the throne for evermore, Rev. iii. 21 . 2. God chose Zion hill for the holy hill, and confirmed his choice by the delight he took in it, v. 13, 14 . He chose the Mount Zion which he loved ( Ps. lxxviii. 68 ); he chose it for the habitation of his ark, and said of it, This is my rest for ever, and not merely my residence for a time, as Shiloh was. Zion was the city of David; he chose it for the royal city because God chose it for the holy city. God said, Here will I dwell, and therefore David said, Here will I dwell, for here he adhered to his principle, It is good for me to be near to God. Zion must be here looked upon as a type of the gospel-church, which is called Mount Zion ( Heb. xii. 22 ), and in it what is here said of Zion has its full accomplishment. Zion was long since ploughed as a field, but the church of Christ is the house of the living God ( 1 Tim. iii. 15 ), and it is his rest for ever, and shall be blessed with his presence always, even to the end of the world. The delight God takes in his church, and the continuance of his presence with his church, are the comfort and joy of all its members. II. The choice blessings God has in store for David's house and Zion hill. Whom God chooses he will bless. 1. God, having chosen Zion hill, promises to bless that, (1.) With the blessings of the life that now is; for godliness has the promise of them, v. 15 . The earth shall yield her increase; where religion is set up there shall be provision, and in blessing God will bless it ( Ps. lxvii. 6 ); he will surely and abundantly bless it. And a little provision, with an abundant blessing upon it, will be more serviceable, as well as more comfortable, than a great deal without that blessing. God's people have a special blessing upon common enjoyments, and that blessing puts a peculiar sweetness into them. Nay, the promise goes further: I will satisfy her poor with bread. Zion has her own poor to keep; and it is promised that God will take care even of them. [1.] By his providence they shall be kept from wanting; they shall have provision enough. If there be scarcity, the poor are the first that feel it, so that it is a sure sign of plenty if they have sufficient. Zion's poor shall not want, for God has obliged all the sons of Zion to be charitable to the poor, according to their ability, and the church must take care that they be not neglected, Acts vi. 1 . [2.] By his grace they shall be kept from complaining; though they have but dry bread, yet they shall be satisfied. Zion's poor have, of all others, reason to be content with a little of this world, because they have better things prepared for them. And this may be understood spiritually of the provision that is made for the soul in the word and ordinances; God will abundantly bless that for the nourishment of the new man, and satisfy the poor in spirit with the bread of life. What God sanctifies to us we shall and may be satisfied with. (2.) With the blessings of the life that is to come, things pertaining to godliness ( v. 16 ), which is an answer to the prayer, v. 9 . [1.] It was desired that the priests might be clothed with righteousness; it is here promised that God will clothe them with salvation, not only save them, but make them and their administrations instrumental for the salvation of his people; they shall both save themselves and those that hear them, and add those to the church that shall be saved. Note, Whom God clothes with righteousness he will clothe with salvation; we must pray for righteousness and then with it God will give salvation. [2.] It was desired that the saints might shout for joy; it is promised that they shall shout aloud for joy. God gives more than we ask, and when he gives salvation he will give an abundant joy. 2. God, having chosen David's family, here promises to bless that also with suitable blessings. (1.) Growing power: There, in Zion, will I make the horn of David to bud, v. 17 . The royal dignity shall increase more and more, and constant additions he made to the lustre of it. Christ is the horn of salvation (denoting a plentiful and powerful salvation) which God has raised up, and made to bud, in the house of his servant David. David had promised to use his power for God's glory, to cut off the horns of the wicked, and to exalt the horns of the righteous ( Ps. lxxv. 10 ); in recompence for it God here promises to make his horn to bud, for to those that have power, and use it well, more shall be given. (2.) Lasting honour: I have ordained a lamp for my anointed. Thou wilt light my candle, Ps. xviii. 28 . That lamp is likely to burn brightly which God ordains. A lamp is a successor, for, when a lamp is almost out, another may be lighted by it; it is a succession, for by this means David shall not want a man to stand before God. Christ is the lamp and the light of the world. (3.) Complete victory: " His enemies, who have formed designs against him, will I clothe with shame, when they shall see their designs baffled." Let the enemies of all good governors expect to be clothed with shame, and especially the enemies of the Lord Jesus and his government, who shall rise, in the great day, to everlasting shame and contempt. (4.) Universal prosperity: Upon himself shall his crown flourish, that is, his government shall be more and more his honour. This was to have its full accomplishment in Jesus Christ, whose crown of honour and power shall never fade, nor the flowers of it wither. The crowns of earthly princes endure not to all generations ( Prov. xxvii. 24 ), but Christ's crown shall endure to all eternity and the crowns reserved for his faithful subjects are such as fade not away. This psalm is a brief encomium on unity and brotherly love, which, if we did not see the miseries of discord among men, we should think needless; but we cannot say too much, it were well if we could say enough, to persuade people to live together in peace. Some conjecture that David penned this psalm upon occasion of the union between the tribes when they all met unanimously to make him king. It is a psalm of general use to all societies, smaller and larger, civil and sacred. Here is, I. The doctrine laid down of the happiness of brotherly love, ver. 1 . II. The illustration of that doctrine, in two similitudes, ver. 2, 3 . III. The proof of it, in a good reason given for it ( ver. 3 ); and then we are left to make the application, which we ought to do in singing it, provoking ourselves and one another to holy love. The contents of this psalm in our Bibles, are short, but very prope
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r; it is "the benefit of the communion of saints." Brotherly Love. 1 Behold, how good and how pleasant it is for brethren to dwell together in unity! 2 It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard: that went down to the skirts of his garments; 3 As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Here see, I. What it is that is commended— brethren's dwelling together in unity, not only not quarrelling, and devouring one another, but delighting in each other with mutual endearments, and promoting each other's welfare with mutual services. Sometimes it is chosen, as the best expedient for preserving peace, that brethren should live asunder and at a distance from each other; that in
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deed may prevent enmity and strife ( Gen. xiii. 9 ), but the goodness and pleasantness are for brethren to dwell together and so to dwell in unity, to dwell even as one (so some read it), as having one heart, one soul, one interest. David had many sons by many wives; probably he penned this psalm for their instruction, to engage them to love another, and, if they had done this, much of the mischief that arose in his family would have been happily prevented. The tribes of Israel had long had separate interests during the government of the Judges, and it was often of bad consequence; but now that they were united under one common head he would have them sensible how much it was likely to be for their advantage, especially since now the ark was fixed, and with it the place of their rendezvous for public worship and the centre of their unity. Now let them live in love. II. How commendable it is: Behold, how good and how pleasant it is! It is good in itself, agreeable to the will of God, the conformity of earth to heaven. It is good for us, for our honour and comfort. It is pleasant and pleasing to God and all good men; it brings constant delight to those who do thus live in unity. Behold, how good! We cannot conceive or express the goodness and pleasantness of it. Behold it is a rare thing, and therefore admirable. Behold and wonder that there should be so much goodness and pleasantness among men, so much of heaven on this earth! Behold it is an amiable thing, which will attract our hearts. Behold it is an exemplary thing, which, where it is, is to be imitated by us with a holy emulation. III. How the pleasantness of it is illustrated. 1. It is fragrant as the holy anointing oil, which was strongly perfumed, and diffused its odours, to the great delight of all the bystanders, when it was poured upon the head of Aaron, or his successor the high priest, so plentifully that it ran down the face, even to the collar or binding of the garment, v. 2 . (1.) This ointment was holy. So must our brotherly love be, with a pure heart, devoted to God. We must love those that are begotten for his sake that begat, 1 John v. 1 . (2.) This ointment was a composition made up by a divine dispensatory; God appointed the ingredients and the quantities. Thus believers are taught of God to love one another; it is a grace of his working in us. (3.) It was very precious, and the like to it was not to be made for any common use. Thus holy love is, in the sight of God, of great price; and that is precious indeed which is so in God's sight. (4.) It was grateful both to Aaron himself and to all about him. So is holy love; it is like ointment and perfume which rejoice the heart. Christ's love to mankind was part of that oil of gladness with which he was anointed above his fellows. (5.) Aaron and his sons were not admitted to minister unto the Lord till they were anointed with this ointment, nor are our services acceptable to God without this holy love; if we have it not we are nothing, 1 Cor. xiii. 1, 2 . 2. It is fructifying. It is profitable as well as pleasing; it is as the dew; it brings abundance of blessings along with it, as numerous as the drops of dew. It cools the scorching heat of men's passions, as the evening dews cool the air and refresh the earth. It contributes very much to our fruitfulness in every thing that is good; it moistens the heart, and makes it tender and fit to receive the good seed of the word; as, on the contrary, malice and bitterness unfit us to receive it, 1 Pet. ii. 1 . It is as the dew of Hermon, a common hill (for brotherly love is the beauty and benefit of civil societies), and as the dew that descended upon the mountains of Zion, a holy hill, for it contributes greatly to the fruitfulness of sacred societies. Both Hermon and Zion will wither without this dew. It is said of the dew that it tarrieth not for man, nor waiteth for the sons of men, Mic. v. 7 . Nor should our love to our brethren stay for theirs to us (that is publican's love), but should go before it—that is divine love. IV. The proof of the excellency of brotherly love. Loving people are blessed people. For, 1. They are blessed of God, and therefore blessed indeed: There, where brethren dwell together in unity, the Lord commands the blessing, a complicated blessing, including all blessings. It is God's prerogative to command the blessing, man can but beg a blessing. Blessings according to the promise are commanded blessings, for he has commanded his covenant for ever. Blessings that take effect are commanded blessings, for he speaks and it is done. 2. They are everlastingly blessed. The blessing which God commands on those that dwell in love is life for evermore; that is the blessing of blessings. Those that dwell in love not only dwell in God, but do already dwell in heaven. As the perfection of love is the blessedness of heaven, so the sincerity of love is the earnest of that blessedness. Those that live in love and peace shall have the God of love and peace with them now, and they shall be with him shortly, with him for ever, in the world of endless love and peace. How good then is it, and how pleasant! This is the last of the fifteen songs of degrees; and, if they were at any time sung all together in the temple-service, it is fitly made the conclusion of them, for the design of it is to stir up the ministers to go on with their work in the night, when the solemnities of the day were over. Some make this psalm to be a dialogue. I. In the first two verses , the priests or Levites who sat up all night to keep the watch of the house of the Lord are called upon to spend their time while they were upon the guard, not in idle talk, but in the acts of devotion. II. In the last verse those who were thus called upon to praise God pray for him that gave them the exhortation, either the high priest or the captain of the guard. Or thus: those who did that service did mutually exhort one another and pray for one another. In singing this psalm we must both stir up ourselves to give glory to God and encourage ourselves to hope for mercy
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and grace from him. A Call to Bless God. 1 Behold, bless ye the Lord , all ye servants of the Lord , which by night stand in the house of the Lord . 2 Lift up your hands in the sanctuary, and bless the Lord . 3 The Lord that made heaven and earth bless thee out of Zion. This psalm instructs us concerning a two-fold blessing:— I. Our blessing God, that is, speaking well of him, which here we are taught to do, v. 1, 2 . 1. It is a call to the Levites to do it. They were the servants of the Lord by office, appointed to minister in holy things; they attended the sanctuary, and kept the charge of the house of the Lord,
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nce >Num. iii. 6 , &c. Some of them did by night stand in the house of the Lord, to guard the holy things of the temple, that they might not be profaned, and the rich things of the temple, that they might not be plundered. While the ark was in curtains there was the more need of guards upon it. They attended likewise to see that neither the fire on the altar nor the lamps in the candlestick went out. Probably it was usual for some devout and pious Israelites to sit up with them; we read of one that departed not from the temple night or day, Luke ii. 37 . Now these are here called upon to bless the Lord. Thus they must keep themselves awake by keeping themselves employed. Thus they must redeem time for holy exercises; and how can we spend our time better than in praising God? It would be an excellent piece of husbandry to fill up the vacancies of time with pious meditations and ejaculations; and surely it is a very modest and reasonable to converse with God when we have nothing else to do. Those who stood in the house of the Lord must remember where they were, and that holiness and holy work became that house. Let them therefore bless the Lord; let them all do it in concert, or each by himself; let them lift up their hands in the doing of it, in token of the lifting up of their hearts. Let them lift up their hands in holiness (so Dr. Hammond reads it) or in sanctification, as it is fit when they lift them up in the sanctuary; and let them remember that when they were appointed to wash before they went in to minister they were thereby taught to lift up holy hands in prayer and praise. 2. It is a call to us to do it, who, as Christians, are made priests to our God, and Levites, Isa. lxvi. 21 . We are the servants of the Lord; we have a place and a name in his house, in his sanctuary; we stand before him to minister to him. Even by night we are under his eye and have access to him. Let us therefore bless the Lord, and again bless him; think and speak of his glory and goodness. Let us lift up our hands in prayer, in praise, in vows; let us do our work with diligence and cheerfulness, and an elevation of mind. This exhortation is ushered in with Behold! a note commanding attention. Look about you, Sirs, when you are in God's presence, and conduct yourselves accordingly. II. God's blessing us, and that is doing well for us, which we are here taught to desire, v. 3 . Whether it is the watchmen's blessing their captain, or the Levites' blessing the high priest, or whoever was their chief (as many take it, because it is in the singular number, The Lord bless thee ), or whether the blessing is pronounced by one upon many (" The Lord bless thee, each of you in particular, thee and thee; you that are blessing God, the Lord bless you"), is not material. We may learn, 1. That we need desire no more to make us happy than to be blessed of the Lord, for those whom he blesses are blessed indeed. 2. That blessings out of Zion, spiritual blessings, the blessings of the covenant, and of communion with God, are the best blessings, which we should be most earnest for. 3. It is a great encouragement to us, when we come to God for a blessing, that it is he who made heaven and earth, and therefore has all the blessings of both at his disposal, the upper and nether springs. 4. We ought to beg these blessings, not only for ourselves, but for others also; not only, The Lord bless me, but, The Lord bless thee, thus testifying our belief of the fulness of divine blessings, that there is enough for others as well as for us, and our good-will also to others. We must pray for those that exhort us. Though the less is blessed of the greater ( Heb. vii. 7 ), yet the greater must be prayed for by the less. This is one of the Hallelujah-psalms; that is the title of it, and that is the Amen of it, both its Alpha and its Omega. I. It begins with a call to praise God, particularly a call to the "servants of the Lord" to praise him, as in the foregoing psalm, ver. 1-3 . II. It goes on to furnish us with matter for praise. God is to be praised, 1. As the God of Jacob, ver. 4 . 2. As the God of gods, ver. 5 . 3. As the God of the whole world, ver. 6, 7 . 4. As a terrible God to the enemies of Israel, ver. 8-11 . 5. As a gracious God to Israel, both in what he had done for them and what he would do, ver. 12-14 . 6. As the only living God, all other gods being vanity and a lie, ver. 15-18 . III. I
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t concludes with another exhortation to all persons concerned to praise God, ver. 19-21 . In singing this psalm our hearts must be filled, as well as our mouths, with the high praises of God. Majesty and Goodness of God. 1 Praise ye the Lord . Praise ye the name of the Lord ; praise him, O ye servants of the Lord . 2 Ye that stand in the house of the Lord , in the courts of the house of our God, 3 Praise the Lord ; for the Lord is good: sing praises unto his name; for it is pleasant. 4 For the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure. Here is, 1. The duty we are called to—to praise the Lord, to praise his name; praise him, and again praise him. We must not only thank him for what he has done for us, but praise him for what he is in
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himself and has done for others; take all occasions to speak well of God and to give his truths and ways a good word. 2. The persons that are called upon to do this—the servants of the Lord, the priests and Levites that stand in his house, and all the devout and pious Israelites that stand in the courts of his house to worship there, v. 2 . Those that have most reason to praise God who are admitted to the privileges of his house, and those see most reason who there behold his beauty and taste his bounty; from them it is expected, for to that end they enjoy their places. Who should praise him if they do not? 3. The reasons why we should praise God. (1.) Because he whom we are to praise is good, and goodness is that which every body will speak well of. He is good to all, and we must give him the praise of that. His goodness is his glory, and we must make mention of it to his glory. (2.) Because the work is its own wages: Sing praises to his name, for it is pleasant. It is best done with a cheerful spirit, and we shall have the pleasure of having done our duty. It is a heaven upon earth to be praising God; and the pleasure of that should quite put our mouths out of taste for the pleasures of sin. (3.) Because of the peculiar privileges of God's people ( v. 4 ): The Lord hath chosen Jacob to himself, and therefore Jacob is bound to praise him; for therefore God chose a people to himself that they might be unto him for a name and a praise ( Jer. xiii. 11 ), and therefore Jacob has abundant matter for praise, being thus dignified and distinguished. Israel is God's peculiar treasure above all people ( Exod. xix. 5 ); they are his Segullah, a people appropriated to him, and that he has a delight in, precious in his sight and honourable. For this distinguishing surprising favour, if the seed of Jacob do not praise him, they are the most unworthy ungrateful people under the sun. Majesty and Goodness of God. 5 For I know that the Lord is great, and that our Lord is above all gods. 6 Whatsoever the Lord pleased, that did he in heaven, and in earth, in the seas, and all deep places. 7 He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. 8 Who smote the firstborn of Egypt, both of man and beast. 9 Who sent tokens and wonders into the midst of thee, O Egypt, upon Pharaoh, and upon all his servants. 10 Who smote great nations, and slew mighty kings; 11 Sihon king of the Amorites, and Og king of Bashan, and all the kingdoms of Canaan: 12 And gave their land for a heritage, a heritage unto Israel his people. 13 Thy name, O Lord ,
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