Isa 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
(Isa 54:5; 62:5;
Jer 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"
(Isa 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].
2. I--Messiah.
no man--willing to believe in and obey Me
(Isa 52:1, 3).
The same Divine Person had "come" by His prophets in the Old Testament
(appealing to them, but in vain,
Jer 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
(Isa 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
(Isa 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).
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).
4. Messiah, as "the servant of Jehovah"
(Isa 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
(Isa 50:5, 6),
for that He knows His cause will triumph at last
(Isa 50:7, 8).
learned--not in mere human learning, but in divinely taught modes of
instruction and eloquence
(Isa 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"
(Isa 42:3;
Mt 11:28).
wakeneth morning by morning, &c.--Compare "daily rising up early"
(Jer 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
(Heb 5:8).
5. opened . . .
ear--(See on
Isa 42:20;
Isa 48:8);
that is, hath made me obediently attentive (but MAURER, "hath informed me of my duty"), as a
servant to his master (compare
Ps
40:6-8,
with Php 2:7;
Isa 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
(Heb 10:5-10).
6. smiters--with scourges and with the open hand
(Isa 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).
7. Sample of His not being "discouraged"
(Isa 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).
8.
(Isa 49:4).
The believer, by virtue of his oneness with Christ, uses the same
language
(Ps 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).
9. (Compare "deal," or "proper,"
Isa 52:13,
Margin;Isa 53:10;
Ps 118:6;
Jer 23:5).
as a garment--
(Isa 51:6, 8;
Ps 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.
10. Messiah exhorts the godly after His example
(Isa 49:4, 5; 42:4)
when in circumstances of trial ("darkness,"
Isa 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--
(Mic 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
(Ps 112:4; 97:11; 37:24).
let him trust in the name of the Lord--as Messiah did
(Isa 50:8, 9).
11. In contrast to the godly
(Isa 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
Isa 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 Ps 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
(Jer 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).
Isaiah 50 Bible Commentary
Jamieson, Faussett, and Brown
Isa 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 (Isa 54:5; 62:5; Jer 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" (Isa 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].
2. I--Messiah.
no man--willing to believe in and obey Me (Isa 52:1, 3). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, Jer 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 (Isa 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 (Isa 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).
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).
4. Messiah, as "the servant of Jehovah" (Isa 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 (Isa 50:5, 6), for that He knows His cause will triumph at last (Isa 50:7, 8).
learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Isa 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" (Isa 42:3; Mt 11:28).
wakeneth morning by morning, &c.--Compare "daily rising up early" (Jer 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 (Heb 5:8).
5. opened . . . ear--(See on Isa 42:20; Isa 48:8); that is, hath made me obediently attentive (but MAURER, "hath informed me of my duty"), as a servant to his master (compare Ps 40:6-8, with Php 2:7; Isa 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 (Heb 10:5-10).
6. smiters--with scourges and with the open hand (Isa 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).
7. Sample of His not being "discouraged" (Isa 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).
8. (Isa 49:4). The believer, by virtue of his oneness with Christ, uses the same language (Ps 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).
9. (Compare "deal," or "proper," Isa 52:13, Margin; Isa 53:10; Ps 118:6; Jer 23:5).
as a garment-- (Isa 51:6, 8; Ps 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.
10. Messiah exhorts the godly after His example (Isa 49:4, 5; 42:4) when in circumstances of trial ("darkness," Isa 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-- (Mic 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 (Ps 112:4; 97:11; 37:24).
let him trust in the name of the Lord--as Messiah did (Isa 50:8, 9).
11. In contrast to the godly (Isa 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 Isa 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 Ps 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 (Jer 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).