Isaiah 50
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Isaiah 50
Where Is the Bill of Your Mother's Divorcement?
1Thus saith the LORD, Where is the bill of your mother’s divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away.
Jamieson-Fausset-Brown
CHAPTER 50
Is 50:1-11. The Judgments on Israel Were Provoked by Their Crimes, yet They Are Not Finally Cast Off by God.
1. Where ... mothers divorcement--Zion is "the mother"; the Jews are the children; and God the Husband and Father (Is 54:5; 62:5; Jr 3:14). Gesenius thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (De 24:1), or that He had "sold" His and her "children," as a poor parent sometimes did (Ex 21:7; 2Ki 4:1; Ne 5:5) under pressure of his "creditors"; that it was they who sold themselves through their own sins. Maurer explains, "Show the bill of your mother's divorcement, whom ... ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (Is 52:3). Horsley best explains (as the antithesis between "I" and "yourselves" shows, though Lowth translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (1Ki 21:25).
bill ... whom--rather, "the bill with which I have put her away" [Maurer].
CHAPTER 50
Is 50:1-11. The Judgments on Israel Were Provoked by Their Crimes, yet They Are Not Finally Cast Off by God.
1. Where ... mothers divorcement--Zion is "the mother"; the Jews are the children; and God the Husband and Father (Is 54:5; 62:5; Jr 3:14). Gesenius thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (De 24:1), or that He had "sold" His and her "children," as a poor parent sometimes did (Ex 21:7; 2Ki 4:1; Ne 5:5) under pressure of his "creditors"; that it was they who sold themselves through their own sins. Maurer explains, "Show the bill of your mother's divorcement, whom ... ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (Is 52:3). Horsley best explains (as the antithesis between "I" and "yourselves" shows, though Lowth translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (1Ki 21:25).
bill ... whom--rather, "the bill with which I have put her away" [Maurer].
The Pulpit Commentary
Where is the bill of your mother's divorcement? On account of her persistent "backsliding," God had "put away Israel," Judah's sister, and had "given her a bill of divorce" (Isa_3:8). But he had not repudiated Judah; and her children were wrong to suppose themselves altogether cast off (see Isa_49:14). They had, in fact, by their transgressions, especially their idolatries, wilfully divorced themselves, or at any rate separated themselves, from God; but no sentence had gone forth from him to bar reconciliation and return. Or which of my creditors is it to whom I have sold you! Neither has God exercised the right, regarded as inherent in a parent (Exo_21:7; 2Ki_4:11; Neh_6:5, Neh_6:8), of selling his children to a creditor. They are not sold—he has "taken no money for them" (Psa_44:12; Isa_52:3); and the Babylonians are thus not their rightful owners (Isa_49:24)—they are still God's children, his property, and the objects of his care. For your iniquities … for your transgressions; rather, by your iniquities … by your transgressions. The separation, such as it was, between God and his people was caused by their sins, not by any act of his.
Where is the bill of your mother's divorcement? On account of her persistent "backsliding," God had "put away Israel," Judah's sister, and had "given her a bill of divorce" (Isa_3:8). But he had not repudiated Judah; and her children were wrong to suppose themselves altogether cast off (see Isa_49:14). They had, in fact, by their transgressions, especially their idolatries, wilfully divorced themselves, or at any rate separated themselves, from God; but no sentence had gone forth from him to bar reconciliation and return. Or which of my creditors is it to whom I have sold you! Neither has God exercised the right, regarded as inherent in a parent (Exo_21:7; 2Ki_4:11; Neh_6:5, Neh_6:8), of selling his children to a creditor. They are not sold—he has "taken no money for them" (Psa_44:12; Isa_52:3); and the Babylonians are thus not their rightful owners (Isa_49:24)—they are still God's children, his property, and the objects of his care. For your iniquities … for your transgressions; rather, by your iniquities … by your transgressions. The separation, such as it was, between God and his people was caused by their sins, not by any act of his.
2Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.
Jamieson-Fausset-Brown
2. I--Messiah.
no man--willing to believe in and obey Me (Is 52:1, 3). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, Jr 7:25, 26), who was about to come under the New Testament.
hand shortened--the Oriental emblem of weakness, as the long stretched-out hand is of power (Is 59:1). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion.
dry up ... sea--(Ex 14:21). The second exodus shall exceed, while it resembles in wonders, the first (Is 11:11, 15; 51:15).
make ... rivers ... wilderness--turn the prosperity of Israel's foes into adversity.
fish stinketh--the very judgment inflicted on their Egyptian enemies at the first exodus (Ex 7:18, 21).
2. I--Messiah.
no man--willing to believe in and obey Me (Is 52:1, 3). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, Jr 7:25, 26), who was about to come under the New Testament.
hand shortened--the Oriental emblem of weakness, as the long stretched-out hand is of power (Is 59:1). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion.
dry up ... sea--(Ex 14:21). The second exodus shall exceed, while it resembles in wonders, the first (Is 11:11, 15; 51:15).
make ... rivers ... wilderness--turn the prosperity of Israel's foes into adversity.
fish stinketh--the very judgment inflicted on their Egyptian enemies at the first exodus (Ex 7:18, 21).
The Pulpit Commentary
Wherefore, when I came, was there no man? Such being the condition of things; Judah having rejected me, not I them—why, "when I came" and announced deliverance from Babylon, was there no response? Why did no champion appear? Is it that my power was doubted? that it was feared my hand was shortened, so that it could not redeem or deliver? But I am he who has power with his rebuke to dry up the sea (Exo_14:21), to make rivers a wilderness (Exo_7:20; Jos_3:16, Jos_3:17); in fact, to change the course of nature as seemeth him good, and accomplish his will against all obstacles. Is my hand shortened? i.e. "is my power less than it was?" Can any one suppose this? Surely what I have once done I can do again. If I delivered from Egypt, I can redeem from Babylon. Their fish stinketh (comp. Exo_7:21). But the object is rather to assert an absolute control over nature than to take the thoughts of the hearers back to any special occasions when control was exercised.
Wherefore, when I came, was there no man? Such being the condition of things; Judah having rejected me, not I them—why, "when I came" and announced deliverance from Babylon, was there no response? Why did no champion appear? Is it that my power was doubted? that it was feared my hand was shortened, so that it could not redeem or deliver? But I am he who has power with his rebuke to dry up the sea (Exo_14:21), to make rivers a wilderness (Exo_7:20; Jos_3:16, Jos_3:17); in fact, to change the course of nature as seemeth him good, and accomplish his will against all obstacles. Is my hand shortened? i.e. "is my power less than it was?" Can any one suppose this? Surely what I have once done I can do again. If I delivered from Egypt, I can redeem from Babylon. Their fish stinketh (comp. Exo_7:21). But the object is rather to assert an absolute control over nature than to take the thoughts of the hearers back to any special occasions when control was exercised.
3I clothe the heavens with blackness, and I make sackcloth their covering.
Jamieson-Fausset-Brown
3. heavens ... blackness--another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (Ex 10:21).
sackcloth--(Re 6:12).
3. heavens ... blackness--another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (Ex 10:21).
sackcloth--(Re 6:12).
The Pulpit Commentary
I clothe the heavens with blackness. The Egyptian plague of darkness (Exo_10:21-23) is not adequate to the expressions here used. God means to assert his power of leaving all nature in absolute darkness, if he so choose—a power necessarily belonging to him who said, "Let there be light; and there was light" (Gen_1:3). I make sackcloth their covering (see Rev_6:12, "The sun became black as sackcloth of hair").
I clothe the heavens with blackness. The Egyptian plague of darkness (Exo_10:21-23) is not adequate to the expressions here used. God means to assert his power of leaving all nature in absolute darkness, if he so choose—a power necessarily belonging to him who said, "Let there be light; and there was light" (Gen_1:3). I make sackcloth their covering (see Rev_6:12, "The sun became black as sackcloth of hair").
The Servant's Obedience
★4The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.
Jamieson-Fausset-Brown
4. Messiah, as "the servant of Jehovah" (Is 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Is 50:5, 6), for that He knows His cause will triumph at last (Is 50:7, 8).
learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Is 49:2; Ex 4:11; Mt 7:28, 29; 13:54).
speak a word in season--(Pr 15:23; 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (De 28:65-67). Also, the spiritual "weary" (Is 42:3; Mt 11:28).
wakeneth morning by morning, &c.--Compare "daily rising up early" (Jr 7:25; Mr 1:35). The image is drawn from a master wakening his pupils early for instruction.
wakeneth ... ear--prepares me for receiving His divine instructions.
as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (He 5:8).
4. Messiah, as "the servant of Jehovah" (Is 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Is 50:5, 6), for that He knows His cause will triumph at last (Is 50:7, 8).
learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Is 49:2; Ex 4:11; Mt 7:28, 29; 13:54).
speak a word in season--(Pr 15:23; 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (De 28:65-67). Also, the spiritual "weary" (Is 42:3; Mt 11:28).
wakeneth morning by morning, &c.--Compare "daily rising up early" (Jr 7:25; Mr 1:35). The image is drawn from a master wakening his pupils early for instruction.
wakeneth ... ear--prepares me for receiving His divine instructions.
as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (He 5:8).
The Pulpit Commentary
A SOLILOQUY OF THE SERVANT OF JEHOVAH. The separateness of this passage has been maintained in the opening paragraph. That it is not of himself that the prophet here speaks, appears
(1) from the self-assertion (Isa_50:4, Isa_50:5, Isa_50:9);
(2) from the depth of humiliation declared in Isa_50:6, which is beyond anything recorded of Isaiah.
But if he does not speak of himself, he can scarcely speak of any other besides "the Servant," of whom he has already said much (Isa_42:1-8; Isa_49:1-12), and of whom he has still much more to say (Isa_52:13-15; Isa_53:1-12).
The Lord God hath given me the tongue of the learned; literally, the tongue of disciples; i.e. a trained tongue, a well-taught tongue. Christ "did nothing of himself; as the Father had taught him," so he spoke (Joh_8:28). That I should know how to speak a word in season to him that is weary; rather, that I shall know how to sustain by a word him that is weary. Compare, "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Mat_11:28). He wakeneth morning by morning … mine ear. God held immediate and constant communication with the "Servant"—not enlightening him occasionally, as he did the prophets, by dreams and visions, but continually whispering in his ear. At no time did the Father "leave him alone" (Joh_8:29) or cease to speak to him. "Morning by morning" is not to be narrowed to the bare literal meaning, but to be taken in the sense of "un-interruptedly." To hear as the learned; rather, to hear as disciples hear; i.e. attentively, submissively, gladly.
A SOLILOQUY OF THE SERVANT OF JEHOVAH. The separateness of this passage has been maintained in the opening paragraph. That it is not of himself that the prophet here speaks, appears
(1) from the self-assertion (Isa_50:4, Isa_50:5, Isa_50:9);
(2) from the depth of humiliation declared in Isa_50:6, which is beyond anything recorded of Isaiah.
But if he does not speak of himself, he can scarcely speak of any other besides "the Servant," of whom he has already said much (Isa_42:1-8; Isa_49:1-12), and of whom he has still much more to say (Isa_52:13-15; Isa_53:1-12).
The Lord God hath given me the tongue of the learned; literally, the tongue of disciples; i.e. a trained tongue, a well-taught tongue. Christ "did nothing of himself; as the Father had taught him," so he spoke (Joh_8:28). That I should know how to speak a word in season to him that is weary; rather, that I shall know how to sustain by a word him that is weary. Compare, "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Mat_11:28). He wakeneth morning by morning … mine ear. God held immediate and constant communication with the "Servant"—not enlightening him occasionally, as he did the prophets, by dreams and visions, but continually whispering in his ear. At no time did the Father "leave him alone" (Joh_8:29) or cease to speak to him. "Morning by morning" is not to be narrowed to the bare literal meaning, but to be taken in the sense of "un-interruptedly." To hear as the learned; rather, to hear as disciples hear; i.e. attentively, submissively, gladly.
★5The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
Jamieson-Fausset-Brown
5. opened ... ear--(See on Is 42:20; Is 48:8); that is, hath made me obediently attentive (but Maurer, "hath informed me of my duty"), as a servant to his master (compare Psa 40:6-8, with Php 2:7; Is 42:1; 49:3, 6; 52:13; 53:11; Mt 20:28; Lu 22:27).
not rebellious--but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (He 10:5-10).
5. opened ... ear--(See on Is 42:20; Is 48:8); that is, hath made me obediently attentive (but Maurer, "hath informed me of my duty"), as a servant to his master (compare Psa 40:6-8, with Php 2:7; Is 42:1; 49:3, 6; 52:13; 53:11; Mt 20:28; Lu 22:27).
not rebellious--but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (He 10:5-10).
The Pulpit Commentary
The Lord hath opened mine ear. Some understand this of the boring of the ear for perpetual service (Psa_40:6; Exo_21:6); but it is perhaps better to regard it as intended to mark a contrast between the true Servant and the professed servants, or children of Israel. They "did not hear; their ear was not opened; they were treacherous and rebellious from the womb" (Isa_48:8). His ear was opened to receive God's word perpetually; he was not rebellious, did not turn away back. Even when most tried, his final word was, "Not my will, but thine, be done" (Luk_22:42).
The Lord hath opened mine ear. Some understand this of the boring of the ear for perpetual service (Psa_40:6; Exo_21:6); but it is perhaps better to regard it as intended to mark a contrast between the true Servant and the professed servants, or children of Israel. They "did not hear; their ear was not opened; they were treacherous and rebellious from the womb" (Isa_48:8). His ear was opened to receive God's word perpetually; he was not rebellious, did not turn away back. Even when most tried, his final word was, "Not my will, but thine, be done" (Luk_22:42).
I Gave My Back to the Smiters
★6I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
Jamieson-Fausset-Brown
6. smiters--with scourges and with the open hand (Is 52:14; Mr 14:65). Literally fulfilled (Mt 27:26; 26:27; Lu 18:33). To "pluck the hair" is the highest insult that can be offered an Oriental (2Sa 10:4; La 3:30). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (Mt 5:39).
spitting--To spit in another's presence is an insult in the East, much more on one; most of all in the face (Job 30:10; Mt 27:30; Lu 18:32).
6. smiters--with scourges and with the open hand (Is 52:14; Mr 14:65). Literally fulfilled (Mt 27:26; 26:27; Lu 18:33). To "pluck the hair" is the highest insult that can be offered an Oriental (2Sa 10:4; La 3:30). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (Mt 5:39).
spitting--To spit in another's presence is an insult in the East, much more on one; most of all in the face (Job 30:10; Mt 27:30; Lu 18:32).
The Pulpit Commentary
I gave my back to the smiters (see Isa_53:5, ad fin.; and comp. Mat_26:67; Mat_27:26; Joh_19:1). My cheeks to them that plucked off the hair. This is a detail not historically recorded by the evangelists; but it may have had a literal fulfilment. Plucking off the hair was not unknown to the Jews as a punishment (see Neh_13:25). I hid not my face from shame and spitting (see Mat_26:67; Mat_27:30). Spitting in the East marked at once contempt and abhorrence. It is a practice which continues to the present day.
I gave my back to the smiters (see Isa_53:5, ad fin.; and comp. Mat_26:67; Mat_27:26; Joh_19:1). My cheeks to them that plucked off the hair. This is a detail not historically recorded by the evangelists; but it may have had a literal fulfilment. Plucking off the hair was not unknown to the Jews as a punishment (see Neh_13:25). I hid not my face from shame and spitting (see Mat_26:67; Mat_27:30). Spitting in the East marked at once contempt and abhorrence. It is a practice which continues to the present day.
★7For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.
Jamieson-Fausset-Brown
7. Sample of His not being "discouraged" (Is 42:4; 49:5).
set ... face like ... flint--set Myself resolutely, not to be daunted from My work of love by shame or suffering (Eze 3:8, 9).
7. Sample of His not being "discouraged" (Is 42:4; 49:5).
set ... face like ... flint--set Myself resolutely, not to be daunted from My work of love by shame or suffering (Eze 3:8, 9).
The Pulpit Commentary
For the Lord God will help me; rather, but the Lord God will help me. I shall not be left always in the hands of my enemies. In this confidence the Servant rests, and is not confounded, even when the worst happens to him. He sets his face like a flint; i.e. makes it hard, impassive, expressionless, and at the same time determined, fixed not to give way (comp. Eze_3:8, Eze_3:9).
Isa_50:8, Isa_50:9
He is near that justifieth me. God, who knows his innocence, is near at hand, and will shortly "make his righteousness clear as the noonday." This was done when God raised up from the dead "the Holy One and the Just" (Act_3:14). whom cruel men "by wicked hands had crucified and slain" (Act_2:23). By the resurrection God acquitted Christ of the charge of blasphemy on which he had been condemned, and proclaimed him "holy, harmless, undefiled, separate from sinners" (Heb_7:26). Who will contend with me? (compare St. Paul's words in Rom_8:33, Rom_8:34, "It is God that justifieth. Who is he that condemneth?"). God is the sole Judge of all men—of the "Servant" in his human capacity, no less than of others. If he acquits, it is idle for any accuser to stand forth and "contend" or "condemn" (Isa_50:9). God will help the innocent, whom he has acquitted, and will destroy the accuser by a secret but most sure destruction. The moth shall eat them up (comp. Psa_39:11, and infra, Isa_51:8).
Isa_50:10, Isa_50:11
AN ADDRESS OF JEHOVAH TO HIS CHURCH. Some suppose that the Church of Hezekiah's reign is addressed; others the exiles towards the close of the Captivity period. The first verse is an exhortation, encouraging those who fear God, but have insufficient light, to trust in him. The second threatens such as "kindle fire," or cause strife, with retribution.
For the Lord God will help me; rather, but the Lord God will help me. I shall not be left always in the hands of my enemies. In this confidence the Servant rests, and is not confounded, even when the worst happens to him. He sets his face like a flint; i.e. makes it hard, impassive, expressionless, and at the same time determined, fixed not to give way (comp. Eze_3:8, Eze_3:9).
Isa_50:8, Isa_50:9
He is near that justifieth me. God, who knows his innocence, is near at hand, and will shortly "make his righteousness clear as the noonday." This was done when God raised up from the dead "the Holy One and the Just" (Act_3:14). whom cruel men "by wicked hands had crucified and slain" (Act_2:23). By the resurrection God acquitted Christ of the charge of blasphemy on which he had been condemned, and proclaimed him "holy, harmless, undefiled, separate from sinners" (Heb_7:26). Who will contend with me? (compare St. Paul's words in Rom_8:33, Rom_8:34, "It is God that justifieth. Who is he that condemneth?"). God is the sole Judge of all men—of the "Servant" in his human capacity, no less than of others. If he acquits, it is idle for any accuser to stand forth and "contend" or "condemn" (Isa_50:9). God will help the innocent, whom he has acquitted, and will destroy the accuser by a secret but most sure destruction. The moth shall eat them up (comp. Psa_39:11, and infra, Isa_51:8).
Isa_50:10, Isa_50:11
AN ADDRESS OF JEHOVAH TO HIS CHURCH. Some suppose that the Church of Hezekiah's reign is addressed; others the exiles towards the close of the Captivity period. The first verse is an exhortation, encouraging those who fear God, but have insufficient light, to trust in him. The second threatens such as "kindle fire," or cause strife, with retribution.
8He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me.
Jamieson-Fausset-Brown
8. (Is 49:4). The believer, by virtue of his oneness with Christ, uses the same language (Psa 138:8; Ro 8:32-34). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (Lu 23:44-47; Ro 1:4; 1Ti 3:16, with which compare 1Pe 3:18); in their case, on the ground of His righteousness and meritorious death imputed to them (Ro 5:19).
stand together--in judgment, to try the issue.
adversary--literally, "master of my cause," that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare Zec 3:1, &c. Re 12:10).
8. (Is 49:4). The believer, by virtue of his oneness with Christ, uses the same language (Psa 138:8; Ro 8:32-34). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (Lu 23:44-47; Ro 1:4; 1Ti 3:16, with which compare 1Pe 3:18); in their case, on the ground of His righteousness and meritorious death imputed to them (Ro 5:19).
stand together--in judgment, to try the issue.
adversary--literally, "master of my cause," that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare Zec 3:1, &c. Re 12:10).
9Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up.
Jamieson-Fausset-Brown
9. (Compare "deal," or "proper," Is 52:13, Margin; Is 53:10; Psa 118:6; Jr 23:5).
as a garment--(Is 51:6, 8; Psa 102:26). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture.
9. (Compare "deal," or "proper," Is 52:13, Margin; Is 53:10; Psa 118:6; Jr 23:5).
as a garment--(Is 51:6, 8; Psa 102:26). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture.
Who Is Among You That Feareth the LORD?
10Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.
Jamieson-Fausset-Brown
10. Messiah exhorts the godly after His example (Is 49:4, 5; 42:4) when in circumstances of trial ("darkness," Is 47:5), to trust in the arm of Jehovah alone.
Who is, &c.--that is, Whosoever (Jud 7:3).
obeyeth ... servant--namely, Messiah. The godly "honor the Son, even as they honor the Father" (Joh 5:23).
darkness--(Mi 7:8, 9). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?"
light--rather, "splendor"; bright sunshine; for the servant of God is never wholly without "light" [Vitringa]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (Psa 112:4; 97:11; 37:24).
let him trust in the name of the Lord--as Messiah did (Is 50:8, 9).
10. Messiah exhorts the godly after His example (Is 49:4, 5; 42:4) when in circumstances of trial ("darkness," Is 47:5), to trust in the arm of Jehovah alone.
Who is, &c.--that is, Whosoever (Jud 7:3).
obeyeth ... servant--namely, Messiah. The godly "honor the Son, even as they honor the Father" (Joh 5:23).
darkness--(Mi 7:8, 9). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?"
light--rather, "splendor"; bright sunshine; for the servant of God is never wholly without "light" [Vitringa]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (Psa 112:4; 97:11; 37:24).
let him trust in the name of the Lord--as Messiah did (Is 50:8, 9).
The Pulpit Commentary
That obeyeth the voice of his servant; that is, of "his servant" for the time being, whether Isaiah, or Jeremiah, or "the Servant" κατ ̓ ἐξοχήν That walketh in darkness. Not clearly seeing his way or knowing what his duty is, and so inclined to despond and doubt. Every such person is bidden to put aside his doubts, and trust wholly in the Name of the Lord, and stay upon his God. Hence light will shine in upon him, and his doubts will be resolved, and sufficient light will be granted him to direct his paths.
That obeyeth the voice of his servant; that is, of "his servant" for the time being, whether Isaiah, or Jeremiah, or "the Servant" κατ ̓ ἐξοχήν That walketh in darkness. Not clearly seeing his way or knowing what his duty is, and so inclined to despond and doubt. Every such person is bidden to put aside his doubts, and trust wholly in the Name of the Lord, and stay upon his God. Hence light will shine in upon him, and his doubts will be resolved, and sufficient light will be granted him to direct his paths.
11Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.
Jamieson-Fausset-Brown
11. In contrast to the godly (Is 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ec 11:9). The image is continued from Is 50:10, "darkness"; human devices for salvation (Pr 19:21; 16:9, 25) are like the spark that goes out in an instant in darkness (compare Job 18:6; 21:17, with Psa 18:28).
sparks--not a steady light, but blazing sparks extinguished in a moment.
walk--not a command, but implying that as surely as they would do so, they should lie down in sorrow (Jr 3:25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Mt 25:30; 8:12; Re 18:7).
11. In contrast to the godly (Is 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ec 11:9). The image is continued from Is 50:10, "darkness"; human devices for salvation (Pr 19:21; 16:9, 25) are like the spark that goes out in an instant in darkness (compare Job 18:6; 21:17, with Psa 18:28).
sparks--not a steady light, but blazing sparks extinguished in a moment.
walk--not a command, but implying that as surely as they would do so, they should lie down in sorrow (Jr 3:25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Mt 25:30; 8:12; Re 18:7).
The Pulpit Commentary
All ye that kindle a fire, that compass yourselves about with sparks; or, with firebrands. The persons intended seem to be those whose "tongue is a fire, a world of iniquity" (Jas_3:6), and who by means of it are employed in "stirring up strife all the day long." They are condemned to be scorched by the fire which they have themselves kindled, to be made wretched by the strife which they have themselves caused to spring up. Their end, moreover, will be to lie down in sorrow; or, in torture (Cheyne). God will punish them in the next world for the misery which they have brought about in this, and will thus exercise retributive justice upon the wicked ones, whose main object in life has been to embitter the lives of their fellow-men.
All ye that kindle a fire, that compass yourselves about with sparks; or, with firebrands. The persons intended seem to be those whose "tongue is a fire, a world of iniquity" (Jas_3:6), and who by means of it are employed in "stirring up strife all the day long." They are condemned to be scorched by the fire which they have themselves kindled, to be made wretched by the strife which they have themselves caused to spring up. Their end, moreover, will be to lie down in sorrow; or, in torture (Cheyne). God will punish them in the next world for the misery which they have brought about in this, and will thus exercise retributive justice upon the wicked ones, whose main object in life has been to embitter the lives of their fellow-men.
THE HOLY BIBLE
Isaiah
Chapter 50
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105