Isaiah · Chapter 50

V. 1. Thus saith the Lord-The scope of this and the next chapter, is to vindicate God’s justice and to convince the Jews that they were the causes of their own calamities. Behold-You can blame none but yourselves and your own sins, for all your captivities and miseries.

Verse 1. Thus saith the Lord] This chapter has been understood of the prophet himself; but it certainly speaks more clearly about Jesus of Nazareth than of Isaiah, the son of Amos.

Where is the bill— “Where is this bill”] Husbands, through moroseness or levity of temper, often sent bills of divorcement to their wives on slight occasions, as they were permitted to do by the law of Moses, Deuteronomy 24:1. And fathers, being oppressed with debt, often sold their children, which they might do for a time, till the year of release, Exodus 21:7. That this was frequently practised, appears from many passages of Scripture, and that the persons and the liberty of the children were answerable for the debts of the father. The widow, 2 Kings 4:1, complains “that the creditor is come to take unto him her two sons to be bondmen.” And in the parable, Matthew 18:25: “The lord, forasmuch as his servant had not to pay, commands him to be sold, and his wife and children, and all that he had, and payment to be made.” Sir John Chardin’s MS. note on this place of Isaiah is as follows: En Orient on paye ses dettes avec ses esclaves, car ils sont des principaux meubles; et en plusieurs lieux on les paye aussi de ses enfans. “In the east they pay their debts by giving up their slaves, for these are their chief property of a disposable kind; and in many places they give their children to their creditors.” But this, saith God, cannot be my case, I am not governed by any such motives, neither am I urged by any such necessity. Your captivity therefore and your afflictions are to be imputed to yourselves, and to your own folly and wickedness.

Verse 1. Thus saith the Lord — God having, by his prophet, in the last three verses of the preceding chapter, comforted his people with an assurance of their deliverance from the tyrannical power of their enemies, here vindicates his justice in suffering them to be exposed thereto, showing that they were the causes of their own calamities. Where is the bill of your mother’s divorcement? — God had espoused the Jewish Church, the mother of the individuals of that people, to himself, in a kind of matrimonial covenant, frequently mentioned or alluded to by the prophets; but he seemed to divorce or cast them off when he sent them to Babylon, and afterward did wholly reject the generality of that nation from being his people, and took the Gentiles in their stead; which great and wonderful change was foretold in the Old Testament, (as has been already often observed, and will be again,) and was accomplished in the New. And because God foresaw that this strange dispensation would provoke the Jews to murmur and quarrel with him for casting them off without sufficient cause, as indeed they were always prone to accuse him, and vindicate themselves, he bids them produce their bill of divorce. For those husbands who put away their wives out of levity or passion were obliged to give them a bill of divorce, which vindicated the wives’ innocence, and declared that the husband’s will and pleasure was the cause of their dismission. Now, says God, produce your bill of divorce, to show that I have put you away of my own mere will, and on a slight occasion, and that you did not first forsake me and go after other gods, and by that spiritual adultery violate the marriage covenant into which I had taken you. Or which of my creditors is it to whom I have sold you — Have I any creditors to whom I was obliged or willing to sell you for the payment of a debt? Parents, oppressed with debt, often sold their children, which, according to the law of Moses, they might do, till the year of release, Exodus 21:7. See also 2 Kings 4:1; Matthew 18:25. But neither of these cases, says God, can be mine; I am not governed by any such motives, nor am I urged by any such necessity. Behold, for your iniquities have you sold yourselves — Your captivity and your afflictions are to be imputed to yourselves, and to your own folly and wickedness.

Verse 1. Where is the bill of your mother’s divorcement. That is, of Jerusalem, gone over to the worship of Baal. God did not divorce the synagogue, till she had first committed adultery, the only cause for which a man can justly put away his wife. Zion had even given hire to her lovers, and sold herself for nought. This argument is given at large in Ezekiel 16.

1. Thus saith the Lord — As in reply to Zion’s complaint, and in justification of himself. Where is the bill of your mother’s divorcement? — In effect, the words are: “Your mother, or Zion, to whom I am married, and claim still an indissoluble marriage bond, has no such bill of divorcement, except as she has herself made it by departure from me. Consequently, her children are not chattels to be sold into bondage. Earthly fathers do this, but I never. The children of Zion may break away from me and sell themselves, but I am faithful to my covenants — my part of the bond — for ever. You are doers of these evils; your mother has put herself away.”

V. 2. Wherefore-The general accusation delivered in the last words he now proves by particular instances. When-When I, first by my prophets, came to call them to repentance. No man-That complied with my call. To answer-To come at my call. Is my hand-What is the reason of this contempt? Is it because you think I am either unwilling or unable to save you? A wilderness-As dry and fit for travelling as a wilderness.

Verse 2. Their fish stinketh— “Their fish is dried up”] For vabt tibaosh, stinketh, read vbyt tibash, is dried up; so it stands in the Bodl. MS., and it is confirmed by the Septuagint, xhranqhsontai, they shall be dried up.

Verses 2, 3. Wherefore, &c. — The general accusation, delivered in the last words, he now proves by particular instances: When I came was there no man. — How comes it to pass, that, when I sent to you by my servants the prophets, there was no man that regarded my message and offer of grace, and complied with my will? Whereby he implies that the generality of the Jews were guilty of gross infidelity and obstinate disobedience, and therefore might justly be rejected. When I called them to repentance and reformation, there was none to come — None to come at my call, or to obey my commands. Is my hand shortened at all, &c. — What is the reason of this contempt and rebellion? Is it because you expect no good from me, but think I am either unwilling or unable to save you? Behold, at my rebuke I dry up the sea — At my word or command I can not only check its proud waves, but make its channel dry. Here, for a proof of his power, God appeals to the miracles he wrought in Egypt, at the Red sea, and at Jordan. I make the rivers a wilderness — As dry and fit for travelling over as a wilderness. I clothe the heavens with blackness — Or, I will, or can clothe, &c. What I once did in Egypt when I drew thick curtains before all the heavenly lights, and caused an unparalleled and amazing darkness to take place for three successive days, to the great terror of my enemies, so I can and will do still, when it is necessary to save my people. And therefore you have no reason to distrust me. And I make sackcloth their covering — I cover them with clouds as black as sackcloth.

2. Wherefore, when I came… no man — No man of you answers to my call when I come to my people. Guilt is timid, and shrinks out of sight. It feels condemnation, not confidence. Is this your case? Is my hand shortened — That is, cut off, and thus disabled. That it cannot redeem — Cannot rescue and redeem my own when they stray and get enslaved. Behold, at my rebuke — God’s kindly providence is always over his people, as against others hostile to them. Instances: the Red Sea deliverance; the retention of waters in desert wady-trunks, when winter is gone and summer drought has come; such as Wady Feiran, near Sinai; but other wadies become all dry, yet new founts are opened where not known before.

V. 3. I clothe-When it is necessary to save my people, I cover them with thick and dark clouds black as sackcloth, Revelation 6:12.

Verses 2, 3. Wherefore, &c. — The general accusation, delivered in the last words, he now proves by particular instances: When I came was there no man. — How comes it to pass, that, when I sent to you by my servants the prophets, there was no man that regarded my message and offer of grace, and complied with my will? Whereby he implies that the generality of the Jews were guilty of gross infidelity and obstinate disobedience, and therefore might justly be rejected. When I called them to repentance and reformation, there was none to come — None to come at my call, or to obey my commands. Is my hand shortened at all, &c. — What is the reason of this contempt and rebellion? Is it because you expect no good from me, but think I am either unwilling or unable to save you? Behold, at my rebuke I dry up the sea — At my word or command I can not only check its proud waves, but make its channel dry. Here, for a proof of his power, God appeals to the miracles he wrought in Egypt, at the Red sea, and at Jordan. I make the rivers a wilderness — As dry and fit for travelling over as a wilderness. I clothe the heavens with blackness — Or, I will, or can clothe, &c. What I once did in Egypt when I drew thick curtains before all the heavenly lights, and caused an unparalleled and amazing darkness to take place for three successive days, to the great terror of my enemies, so I can and will do still, when it is necessary to save my people. And therefore you have no reason to distrust me. And I make sackcloth their covering — I cover them with clouds as black as sackcloth.

3. I clothe the heavens with blackness — As at Sinai, but I cause the terror stricken still to live, and lay before them my commands. Should not such a husband, such a father, helper, friend, be worthy of confidence?

V. 4. Given me-This and the following passages may be in some sort understood of the prophet Isaiah, but they are far more evidently and eminently verified in Christ, and indeed seem to be meant directly of him. The tongue-All ability of speaking plainly, and convincingly, and persuasively. Weary-Burdened with the sense of his, deplorable condition. Wakeneth-Me, from time to time, and continually. To hear-He by his Divine power assists me to the practice of all his commands and my duties, with all attention and diligence.

Verse 4. The Lord God hath given me, &c. — The second discourse of the fifth part of Isaiah’s prophecies, according to Vitringa, begins here, and is continued to the seventeenth verse of the following chapter. God having, in the preceding paragraph, asserted his own power; to manifest the unreasonableness of the infidelity of the Jews, and that it was without all excuse, he proceeds to show what excellent and powerful means he used to bring them to repentance and salvation. This and the following passages may be, in some sort, understood of the Prophet Isaiah, but they are far more evidently and eminently verified in Christ, and indeed seem to be meant directly of him. To understand them in this light seems to suit best with the context, for, according to this exposition, the same person speaks here, who is the chief subject of the preceding chapter, and who has spoken in the foregoing verses of this chapter. There, indeed, he speaks as God, but here as man, being both God and man, as is abundantly evident from many passages, both of the Old and New Testaments. By the tongue of the learned is meant, an ability of speaking plainly, convincingly, persuasively, and in all points, so as becomes a person taught of God, and filled with all divine and heavenly wisdom and knowledge. That I should know how to speak, &c., to him that is weary — That is, burdened with the sense of his sin and misery, in which case a word of comfort is most seasonable and acceptable. This was the principal design of Christ’s ministry, namely, to give rest and comfort to the weary and heavy laden, according to what is said Matthew 11:28. And all the doctrines, reproofs, and threatenings of Christ were directed to this end, to prepare men for receiving comfort and salvation. He wakeneth, namely, me, or mine ear, morning by morning — From time to time, and continually. He wakeneth mine ear to hear as the learned — Either, first, as learned men, or teachers, use to awaken their scholars to hear and learn of them from time to time: or, rather, second, as those that are, or desire to be, learned, use to hear with all possible attention and diligence.

4. This discourse is to his people yet in exile; but equally well it applies to them when he, as Messiah, finds them at his incarnation in Judea, centuries after their restoration to Jerusalem. The Lord God — He from whom goes forth the Messiah, and he in whom Jehovah came to his nation, a twofold mysterious relation, or interaction, of God and his Anointed One. The one speaking here, as is also shown by the words me and mine, may be assumed to be the Messiah, who is referring in these verses to facts pertaining especially to the incarnate period on earth, and generally to the ante-incarnate period during the later history of Israel. Isaiah 42:2; 49:1. The tongue of the learned — One eloquent in what he knows, or in those things in which he has been instructed. Word in season — Words of consolation and hope to the sorrowful and afflicted. He wakeneth morning by morning — Jehovah continually reveals to his Anointed what truths he should speak or reveal. Messiah is a learner, not in the way prophets become such — by dreams in the night and other ways — but through closest oneness of nature, and in normal face-to-face communications. He wakeneth mine ear — Calleth for my mental attention, which is instantly given. This describes the way of Christ on earth perfectly.

Verse 5. Neither turned away back— “Neither did I withdraw myself backward”] Eleven MSS. and the oldest edition prefix the conjunction w vau; and so also the Septuagint and Syriac.

Verses 5, 6. The Lord hath opened mine ear — Hath given me a power and will to hear and receive his commands. And I was not rebellious — I readily did and suffered what he required of me. Neither turned away back — From hearing or obeying his will, how difficult or dangerous soever the work might be to which he called me. He seems to allude to some of the former prophets, who had shrunk back, and for a time refused such work as God called them to, as Moses, Exodus 3:11; Jonah, chap. 1:3, and others. I gave my back to the smiters — I patiently yielded up myself to the will of those who smote me: I was willing, not only to do, but to suffer the will of God, and the injuries of men: and my cheeks to them that plucked off the hair — Which was a contumely or punishment sometimes inflicted on malefactors, Nehemiah 13:25. I hid not my face from shame — From any manner of reproachful usage, but did knowingly and willingly submit myself thereunto; and spitting — Spitting in a man’s face was used in token of contempt and detestation. All these things were literally fulfilled in Christ, as is expressly affirmed in the gospels; but we read of no such things concerning Isaiah, and therefore it is most safe and reasonable to understand this passage of Christ, and the rather, because it is not usual with the prophets to commend themselves so highly as the prophet here commends the person of whom he speaks.

Ver. 5. The Lord hath opened mine ear. All the depths of divine wisdom, in the mystery of human redemption, were open to the view of the Messiah. He receives the book from the hand of him who sits upon the throne, and unlooses the seals thereof. The Spirit being given to him without measure, every morning, like the light of the sun, he poured a flood of instruction on the world.

V. 6. I gave-I patiently yielded up myself to those who smote me.

Verse 6. And my cheeks to them that plucked off the hair] The greatest indignity that could possibly be offered. See the note on Isaiah 7:20. I hid not my face from shame and spitting.] Another instance of the utmost contempt and detestation. It was ordered by the law of Moses as a severe punishment, carrying with it a lasting disgrace; Deuteronomy 25:9. Among the Medes it was highly offensive to spit in any one’s presence, Herod. i. 99; and so likewise among the Persians, Xenophon, Cyrop. Lib. i., p. 18.

“They abhor me; they flee far from me;

They forbear not to spit in my face.”

Job 30:10.

“And JEHOVAH said unto Moses, If her father had but spit in her face, should she not be ashamed seven days?” Numbers 22:14. On which place Sir John Chardin remarks, that “spitting before any one, or spitting upon the ground in speaking of any one’s actions, is through the east an expression of extreme detestation.”—Harmer’s Observ. ii. 509. See also, of the same notions of the Arabs in this respect, Niebuhr, Description de l’Arabie, p. 26. It so evidently appears that in those countries spitting has ever been an expression of the utmost detestation, that the learned doubt whether in the passages of Scripture above quoted any thing more is meant than spitting,—not in the face, which perhaps the words do not necessarily imply,—but only in the presence of the person affronted. But in this place it certainly means spitting in the face; so it is understood in St. Luke, where our Lord plainly refers to this prophecy: “All things that are written by the prophets concerning the Son of man shall be accomplished; for he shall be delivered to the Gentiles, and shall be mocked and spitefully entreated, and spitted on, emptusqhsetai,” Luke 18:31, 32, which was in fact fulfilled; kai hrxeanto tinev emptuein autw, “and some began to spit on him,” Mark 14:65; 15:19. If spitting in a person’s presence was such an indignity, how much more spitting in his face?

Verses 5, 6. The Lord hath opened mine ear — Hath given me a power and will to hear and receive his commands. And I was not rebellious — I readily did and suffered what he required of me. Neither turned away back — From hearing or obeying his will, how difficult or dangerous soever the work might be to which he called me. He seems to allude to some of the former prophets, who had shrunk back, and for a time refused such work as God called them to, as Moses, Exodus 3:11; Jonah, chap. 1:3, and others. I gave my back to the smiters — I patiently yielded up myself to the will of those who smote me: I was willing, not only to do, but to suffer the will of God, and the injuries of men: and my cheeks to them that plucked off the hair — Which was a contumely or punishment sometimes inflicted on malefactors, Nehemiah 13:25. I hid not my face from shame — From any manner of reproachful usage, but did knowingly and willingly submit myself thereunto; and spitting — Spitting in a man’s face was used in token of contempt and detestation. All these things were literally fulfilled in Christ, as is expressly affirmed in the gospels; but we read of no such things concerning Isaiah, and therefore it is most safe and reasonable to understand this passage of Christ, and the rather, because it is not usual with the prophets to commend themselves so highly as the prophet here commends the person of whom he speaks.

Ver. 6. I gave my back to the smiters. The LXX read, to lashes, and my cheeks to slaps on the face. The Jewish history presents no character but the Saviour, to whom these words can be applied; and the version of the LXX has in it a remarkable degree of literality.

6. I gave my back to the smiters — Spoken in reference to Christ’s willingly-borne sufferings. His obedience was perfect. Psalm 22:7, and 69:8, find in this their perfect anti-typical fulfilment. “He offered his back to such as smote it, his cheeks to such as plucked the hair of his beard.” This was submission to the deepest degree of shame an Oriental could conceive of. See Matthew 26:67; 27:30; Luke 18:31-38.

Verse 7. Therefore have I set my face like a flint] The Prophet Ezekiel, Ezekiel 2:8, 9, has expressed this with great force in his bold and vehement manner:

“Behold, I have made thy face strong against their faces, And thy forehead strong against their foreheads: As an adamant, harder than a rock, have I made thy forehead; Fear them not, neither be dismayed at their looks, Though they be a rebellious house.”

Verses 7-9. For, or rather, but, the Lord God will help me — Though as man I am weak, yet God will strengthen me to go through my great and hard work. Therefore shall I not be confounded — Therefore I assure myself of success in my undertaking, and of victory over all my enemies. I have set my face like a flint — I have hardened myself with resolution and courage against all opposition. See the like phrase, Ezekiel 3:8, 9. which Bishop Lowth translates as follows: “Behold I have made thy face strong against their faces, and thy forehead strong against their foreheads: as an adamant, harder than a rock, have I made thy forehead.” The expression, however, sometimes signifies obstinacy and impudence, as Jeremiah 5:3; Zechariah 7:12; but here a settled and immoveable purpose to persevere in well-doing. He is near that justifieth me — Though God seems to be at a distance, and to hide his face from me; yet he is, in truth, at my right hand, ready to help me, and will publicly acquit me from all the calumnies of mine adversaries; will clear up my righteousness, and show, by many and mighty signs and wonders, that I lived and died his faithful servant. Who is mine adversary? Let him come near to me — I challenge all my accusers to stand and appear before the Judge, and to produce all their charges against me: for I am conscious of mine own innocence, and I know that God will give sentence for me. Who is he that shall condemn me? — That dare attempt, or can justly do it? Lo, they all — Mine accusers and enemies; shall wax old as a garment — Shall pine away in their iniquity: the moth shall eat them up — They shall be cut off and consumed, by a secret curse and judgment of God, compared to a moth, Hosea 5:12.

7-9. But he trusts in Jehovah, and looks to the end with a sweetly-willing patience. No shame makes him faint-hearted. The Lord God will help me — Assurance of hope is assurance of faith for the long future. Except in the Divine Man, no such endurance, with its long waiting, is possible to be exemplified. Like a flint — He made his face as unfeeling as a flint-stone — the hardest stone known. Power of will to endure like this raises supreme admiration and supreme pity. He is near — That is, he who justifieth; who causes to be, and at length who appears before the universe a just one. This is in antithesis with the next causative verb — to condemn, to make one a condemned man. Let us stand together — Adjudication is invited; the contender, or adversary, is called on to do his worst. Messiah does not fear. His mission is serenely to endure. But Jehovah is near, and on his side. His cause is sure. Righteousness will at length be pronounced on him. But the adversary will fail and vanish to naught, as does the rich oriental’s wealth consisting of abundant changes of raiment which the moth preys upon and devours.

V. 8. Justifieth-God will clear up my righteousness, and shew by many and mighty signs and wonders, that I lived and died his faithful servant. Let him come-I am conscious of mine own innocency, and I know that God will give sentence for me.

Verse 8. Who will contend with me] The Bodleian MS. and another add the word awh hu; byry awh ym mi hu yarib, as in the like phrase in the next verse; and in the very same phrase Job 13:19, and so likewise in many other places, Job 17:3; 41:1. Sometimes on the like occasions it is hz ym mi zeh, and hz awh ym mi hu zeh, “Who is this one?” The word has probably been lost out of the present text; and the reading of the MSS. above mentioned seems to be genuine.

Verses 7-9. For, or rather, but, the Lord God will help me — Though as man I am weak, yet God will strengthen me to go through my great and hard work. Therefore shall I not be confounded — Therefore I assure myself of success in my undertaking, and of victory over all my enemies. I have set my face like a flint — I have hardened myself with resolution and courage against all opposition. See the like phrase, Ezekiel 3:8, 9. which Bishop Lowth translates as follows: “Behold I have made thy face strong against their faces, and thy forehead strong against their foreheads: as an adamant, harder than a rock, have I made thy forehead.” The expression, however, sometimes signifies obstinacy and impudence, as Jeremiah 5:3; Zechariah 7:12; but here a settled and immoveable purpose to persevere in well-doing. He is near that justifieth me — Though God seems to be at a distance, and to hide his face from me; yet he is, in truth, at my right hand, ready to help me, and will publicly acquit me from all the calumnies of mine adversaries; will clear up my righteousness, and show, by many and mighty signs and wonders, that I lived and died his faithful servant. Who is mine adversary? Let him come near to me — I challenge all my accusers to stand and appear before the Judge, and to produce all their charges against me: for I am conscious of mine own innocence, and I know that God will give sentence for me. Who is he that shall condemn me? — That dare attempt, or can justly do it? Lo, they all — Mine accusers and enemies; shall wax old as a garment — Shall pine away in their iniquity: the moth shall eat them up — They shall be cut off and consumed, by a secret curse and judgment of God, compared to a moth, Hosea 5:12.

7-9. But he trusts in Jehovah, and looks to the end with a sweetly-willing patience. No shame makes him faint-hearted. The Lord God will help me — Assurance of hope is assurance of faith for the long future. Except in the Divine Man, no such endurance, with its long waiting, is possible to be exemplified. Like a flint — He made his face as unfeeling as a flint-stone — the hardest stone known. Power of will to endure like this raises supreme admiration and supreme pity. He is near — That is, he who justifieth; who causes to be, and at length who appears before the universe a just one. This is in antithesis with the next causative verb — to condemn, to make one a condemned man. Let us stand together — Adjudication is invited; the contender, or adversary, is called on to do his worst. Messiah does not fear. His mission is serenely to endure. But Jehovah is near, and on his side. His cause is sure. Righteousness will at length be pronounced on him. But the adversary will fail and vanish to naught, as does the rich oriental’s wealth consisting of abundant changes of raiment which the moth preys upon and devours.

V. 9. They-Mine accusers and enemies. The moth-Shall be cut off and consumed by a secret curse.

Verses 7-9. For, or rather, but, the Lord God will help me — Though as man I am weak, yet God will strengthen me to go through my great and hard work. Therefore shall I not be confounded — Therefore I assure myself of success in my undertaking, and of victory over all my enemies. I have set my face like a flint — I have hardened myself with resolution and courage against all opposition. See the like phrase, Ezekiel 3:8, 9. which Bishop Lowth translates as follows: “Behold I have made thy face strong against their faces, and thy forehead strong against their foreheads: as an adamant, harder than a rock, have I made thy forehead.” The expression, however, sometimes signifies obstinacy and impudence, as Jeremiah 5:3; Zechariah 7:12; but here a settled and immoveable purpose to persevere in well-doing. He is near that justifieth me — Though God seems to be at a distance, and to hide his face from me; yet he is, in truth, at my right hand, ready to help me, and will publicly acquit me from all the calumnies of mine adversaries; will clear up my righteousness, and show, by many and mighty signs and wonders, that I lived and died his faithful servant. Who is mine adversary? Let him come near to me — I challenge all my accusers to stand and appear before the Judge, and to produce all their charges against me: for I am conscious of mine own innocence, and I know that God will give sentence for me. Who is he that shall condemn me? — That dare attempt, or can justly do it? Lo, they all — Mine accusers and enemies; shall wax old as a garment — Shall pine away in their iniquity: the moth shall eat them up — They shall be cut off and consumed, by a secret curse and judgment of God, compared to a moth, Hosea 5:12.

Ver. 9. The moth shall eat them up. This was the end of those who crucified the Redeemer. The Jews were burnt, as in the next verse, in their own fire.

7-9. But he trusts in Jehovah, and looks to the end with a sweetly-willing patience. No shame makes him faint-hearted. The Lord God will help me — Assurance of hope is assurance of faith for the long future. Except in the Divine Man, no such endurance, with its long waiting, is possible to be exemplified. Like a flint — He made his face as unfeeling as a flint-stone — the hardest stone known. Power of will to endure like this raises supreme admiration and supreme pity. He is near — That is, he who justifieth; who causes to be, and at length who appears before the universe a just one. This is in antithesis with the next causative verb — to condemn, to make one a condemned man. Let us stand together — Adjudication is invited; the contender, or adversary, is called on to do his worst. Messiah does not fear. His mission is serenely to endure. But Jehovah is near, and on his side. His cause is sure. Righteousness will at length be pronounced on him. But the adversary will fail and vanish to naught, as does the rich oriental’s wealth consisting of abundant changes of raiment which the moth preys upon and devours.

V. 10. The voice-Of Christ, who is called God’s servant, by way of eminency and to intimate that though he was God, yet he would take upon himself the form of a servant. In darkness-Not in sin, but in misery, that lives in a disconsolate and calamitous condition. No light-No comfort. Trust-Let him fix his faith and hope in the mercy, and faithfulness, of the Lord, declared in his word, and in his interest in God, who by the mediation of this servant is reconciled to him and made his God.

Verse 10. That obeyeth the voice of his servant— “Let him hearken unto the voice of his servant”] For [mv shomea, pointed as the participle, the Septuagint and Syriac read [mvy yishma, future or imperative. This gives a much more elegant turn and distribution to the sentence.

Verses 10, 11. Who is among you that feareth the Lord? — He now turns his speech from the unbelieving and rebellious Jews, to those of them who were, or should be, pious. That obeyeth the voice of his servant — Of the same person of whom he has hitherto spoken, of Christ, who is called God’s servant by way of eminence, and to intimate that, though he was God, yet he would take upon himself the form of a servant. It is hereby signified, that the grace of God, and the encouragement and comfort here following, belong to none but those that believe in and obey this great prophet of the church; which was also declared by Moses, Deuteronomy 18:15, compared with Acts 3:22, 23. That walketh in darkness — Not in sin, which is often called darkness, but in misery, which the word also frequently signifies; that lives in a disconsolate and calamitous condition. And hath no light — No comfort nor prospect of deliverance. Let him trust in the name of the Lord, &c. — Let him fix his faith and hope in the amiable nature and infinite perfections, and especially in the mercy and faithfulness of the Lord, declared in his word, and in his interest in God, who, by the mediation of this his servant, is reconciled to him, and made his God. Behold, all ye that kindle a fire — That you may enjoy the light and comfort of it; you that reject the light which God hath set up, and seek for comfort and safety in your own inventions: which was the common error of the Jews in all ages, and especially in the days of the Messiah, when they refused him, and that way of salvation which he appointed, and rested on their own traditions and devices, going about to establish their own righteousness, and not submitting themselves unto the righteousness of God. That compass yourselves with sparks — Of your own kindling. Dr. Waterland and Bishop Lowth translate this latter clause, “who place, or heap the fuel around.” Walk in the light of your fire, and in the sparks that ye have kindled — Use your utmost endeavours to get comfort from these devices. This shall ye have of my hand, &c — This shall be the fruit of all, through my just judgment, that, instead of that comfort and security which you expect by these means, you shall receive nothing but vexation and misery, which shall pursue you both living and dying; for the word bkv, here rendered lie down, is frequently used for dying, as Genesis 47:30; Job 21:26, and elsewhere.

Ver. 10. Who is among you that walketh in darkness, and hath no light. The christians in Jerusalem, incessantly persecuted, had obeyed the voice of their Lord, but were enveloped in a cloud of troubles which afforded no light; but by waiting, they saw their unbelieving countrymen routed and destroyed, and light and righteousness arose upon the church. Providence made way for their escape beyond Jordan. Joseph, the beloved son of Jacob, walked also in darkness for about twenty years, before he saw the designs of providence in his mission down to Egypt. It was the same with Job, who knew not that his case was argued in heaven. David also was in affliction for seven years, walking amidst the darkened clouds of providence; but they were to him years of instruction, while the Lord was preparing his way to the throne by the fall of his enemies, and of Jonathan his friend. Good men emerge from the cloud, while the faithless race lie down in sorrow.

10. Thus far, beginning with the fourth verse, we have had the words of the Servant of God. The verses 1-3 were Jehovah’s words of the import that the sufferings of God’s people were the necessary fruit of their own sins. And now Jehovah closes with a warning to his people again, to the import, first, That if they who at heart fear Jehovah, and have had the spirit of self-sacrifice measurably like that of his Servant, yet have walked much in darkness, have had buffetings, trials, dishonour, and injustice, let them trust in Jehovah their Father, who loves and will deliver them; and will yet secure to them blessed victories. Unlike Jehovah’s Servant, they suffer not a little from perversions of character of their own forming, for which the discipline is awhile all the sharper, but ought to lead to the greater humiliation before God, and to a more undoubting trust in him.

V. 11. All ye-You that reject the light which God hath set up, and seek for comfort and safety, by your own inventions. Walk-Use your utmost endeavours to get comfort from these devices. This-This shall be the fruit of all, you shall receive nothing but vexation and misery.

Verse 11. Ye that kindle a fire] The fire of their own kindling, by the light of which they walk with security and satisfaction, is an image designed to express, in general, human devices and mere worldly policy, exclusive of faith, and trust in God; which, though they flatter themselves for a while with pleasing expectations and some appearance of success, shall in the end turn to the confusion of the authors. Or more particularly, as Vitringa explains it, it may mean the designs of the turbulent and factious Jews in the times succeeding those of Christ, who, in pursuit of their own desperate schemes, stirred up the war against the Romans, and kindled a fire which consumed their city and nation.

That compass yourselves about with sparks— “Who heap the fuel round about”] “ylzwgm megozeley, accendentes, Syr.; forte legerunt pro yrzam meazzerey yryam meirey; nam sequitur rwa ur.”—Secker. Lud. Capellus, in his criticism on this place, thinks it should be yrzam meazzerey, from the Septuagint, katiscuontev.

There are others who are widely different from those already described. Without faith, repentance, or a holy life, they are bold in their professed confidence in God-presumptuous in their trust in the mercy of God; and, while destitute of all preparation for and right to the kingdom of heaven, would think it criminal to doubt their final salvation! Living in this way, what can they have at the hand of God but an endless bed of sorrow! Ye shall lie down in sorrow.

But there is a general sense, and accordant to the design of the prophecy, in which these words may be understood and paraphrased: Behold, all ye that kindle a fire—provoke war and contention; compass yourselves about with sparks—stirring up seditions and rebellions: walk in the light of your fire—go on in your lust of power and restless ambition. Ye shall lie down in sorrow—it will turn to your own perdition. See the Targum. This seems to refer to the restless spirit of the Jews, always stirring up confusion and strife; rebelling against and provoking the Romans, till at last their city was taken, their temple burnt to the ground, and upwards of a million of themselves destroyed, and the rest led into captivity!

ISAIAH

Verses 10, 11. Who is among you that feareth the Lord? — He now turns his speech from the unbelieving and rebellious Jews, to those of them who were, or should be, pious. That obeyeth the voice of his servant — Of the same person of whom he has hitherto spoken, of Christ, who is called God’s servant by way of eminence, and to intimate that, though he was God, yet he would take upon himself the form of a servant. It is hereby signified, that the grace of God, and the encouragement and comfort here following, belong to none but those that believe in and obey this great prophet of the church; which was also declared by Moses, Deuteronomy 18:15, compared with Acts 3:22, 23. That walketh in darkness — Not in sin, which is often called darkness, but in misery, which the word also frequently signifies; that lives in a disconsolate and calamitous condition. And hath no light — No comfort nor prospect of deliverance. Let him trust in the name of the Lord, &c. — Let him fix his faith and hope in the amiable nature and infinite perfections, and especially in the mercy and faithfulness of the Lord, declared in his word, and in his interest in God, who, by the mediation of this his servant, is reconciled to him, and made his God. Behold, all ye that kindle a fire — That you may enjoy the light and comfort of it; you that reject the light which God hath set up, and seek for comfort and safety in your own inventions: which was the common error of the Jews in all ages, and especially in the days of the Messiah, when they refused him, and that way of salvation which he appointed, and rested on their own traditions and devices, going about to establish their own righteousness, and not submitting themselves unto the righteousness of God. That compass yourselves with sparks — Of your own kindling. Dr. Waterland and Bishop Lowth translate this latter clause, “who place, or heap the fuel around.” Walk in the light of your fire, and in the sparks that ye have kindled — Use your utmost endeavours to get comfort from these devices. This shall ye have of my hand, &c — This shall be the fruit of all, through my just judgment, that, instead of that comfort and security which you expect by these means, you shall receive nothing but vexation and misery, which shall pursue you both living and dying; for the word bkv, here rendered lie down, is frequently used for dying, as Genesis 47:30; Job 21:26, and elsewhere.

11. Ye… that compass yourselves about with sparks — If any son of Israel is neglecting Jehovah his God, is self-sufficient, is kindling his own fire and walking by the light of it, even daring the perils of stumbling on account of the darkness which his own soon-to-be-quenched light shall occasion, then, be sure, God’s own right hand shall send a doom heavier than can be imagined. Ye shall lie down in sorrow — Or in a place of torment, where there shall be no remedy. Vitringa, and those who follow him, suppose allusion here is direct to the Pharisaical party who at first listened to Christ’s teachings, then rejected them, then murdered him. For all which their doom as a nation was precipitated in forty years.