66 lines
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66 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Song of Songs';
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NextBook = 'Jeremiah';
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Title = 'The Book of the Prophet Isaiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 50';
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<p id="Chapter50" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 50
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<p id="Isa50_1"><a onclick="return mV('Isa',50,'1-11');">Isa 50:1-11</a>. THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD.</ap>
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<p><b>1. Where...mothers divorcement</b>—Zion is "the mother"; the Jews are the children; and God the Husband and Father (<a onclick="return mV('Isa',54,5);">Isa 54:5</a>; <a onclick="return mV('Isa',62,5);">62:5</a>; <a onclick="return mV('Jer',3,14);">Jer 3:14</a>). GESENIUS thinks that God means by the question to <i>deny</i> that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (<a onclick="return mV('Deu',24,1);">Deu 24:1</a>), or that He had "sold" His and her "children," as a poor parent sometimes did (<a onclick="return mV('Exd',21,7);">Exd 21:7</a>; <a onclick="return mV('2Ki',4,1);">2Ki 4:1</a>; <a onclick="return mV('Neh',5,5);">Neh 5:5</a>) under pressure of his "creditors"; that it was they who sold themselves through their own sins. MAURER explains, "<i>Show</i> 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" (<a onclick="return mV('Isa',52,3);">Isa 52:3</a>). HORSLEY best explains (as the antithesis between "I" and "yourselves" shows, though LOWTH translates, "Ye <i>are sold</i>") 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 <i>you</i> have sold yourselves to sin and its penalty (<a onclick="return mV('1Ki',21,25);">1Ki 21:25</a>).
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<br><br><b>bill...whom</b>—rather, "the bill <i>with which</i> I have put <i>her</i> away" [MAURER].
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<p id="Isa50_2"><b>2. I</b>—Messiah.
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<br><br><b>no man</b>—willing to believe in and obey Me (<a onclick="return mV('Isa',52,1,3);">Isa 52:1, 3</a>). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain, <a onclick="return mV('Jer',7,25,26);">Jer 7:25-26</a>), who was about to come under the New Testament.
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<br><br><b>hand shortened</b>—the Oriental emblem of weakness, as the long <i>stretched-out hand</i> is of power (<a onclick="return mV('Isa',59,1);">Isa 59:1</a>). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion.
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<br><br><b>dry up...sea</b>— (<a onclick="return mV('Exd',14,21);">Exd 14:21</a>). The second exodus shall exceed, while it resembles in wonders, the first (<a onclick="return mV('Isa',11,11,15);">Isa 11:11, 15</a>; <a onclick="return mV('Isa',51,15);">51:15</a>).
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<br><br><b>make...rivers...wilderness</b>—turn the prosperity of Israel's foes into adversity.
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<br><br><b>fish stinketh</b>—the very judgment inflicted on their Egyptian enemies at the first exodus (<a onclick="return mV('Exd',7,18,21);">Exd 7:18, 21</a>).
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<p id="Isa50_3"><b>3. heavens...blackness</b>—another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (<a onclick="return mV('Exd',10,21);">Exd 10:21</a>).
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<br><br><b>sackcloth</b>— (<a onclick="return mV('Rev',6,12);">Rev 6:12</a>).
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<p id="Isa50_4"><b>4.</b> Messiah, as "the servant of Jehovah" (<a onclick="return mV('Isa',42,1);">Isa 42:1</a>), 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 (<a onclick="return mV('Isa',50,5,6);">Isa 50:5-6</a>), for that He knows His cause will triumph at last (<a onclick="return mV('Isa',50,7,8);">Isa 50:7-8</a>).
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<br><br><b>learned</b>—not in mere human learning, but in divinely taught modes of instruction and eloquence (<a onclick="return mV('Isa',49,2);">Isa 49:2</a>; <a onclick="return mV('Exd',4,11);">Exd 4:11</a>; <a onclick="return mV('Mat',7,28,29);">Mat 7:28-29</a>; <a onclick="return mV('Mat',13,54);">13:54</a>).
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<br><br><b>speak a word in season</b>— (<a onclick="return mV('Pro',15,23);">Pro 15:23</a>; <a onclick="return mV('Pro',25,11);">25:11</a>). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (<a onclick="return mV('Deu',28,'65-67');">Deu 28:65-67</a>). Also, the spiritual "weary" (<a onclick="return mV('Isa',42,3);">Isa 42:3</a>; <a onclick="return mV('Mat',11,28);">Mat 11:28</a>).
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<br><br><b>wakeneth morning by morning,</b> etc.—Compare "daily rising up early" (<a onclick="return mV('Jer',7,25);">Jer 7:25</a>; <a onclick="return mV('Mar',1,35);">Mar 1:35</a>). The image is drawn from a master <i>wakening</i> his pupils early for instruction.
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<br><br><b>wakeneth...ear</b>—prepares me for receiving His divine instructions.
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<br><br><b>as the learned</b>—as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which <i>adapted</i> Him for "speaking a word in season" to suffering men (<a onclick="return mV('Hbr',5,8);">Hbr 5:8</a>).
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<p id="Isa50_5"><b>5. opened...ear</b>—(See on JFB for <a href="./Comm/jfb/Isa/Isa042.html#Isa42_20">Isa 42:20</a>; <a onclick="return mV('Isa',48,8);">Isa 48:8</a>); that is, hath made me <i>obediently attentive</i> (but MAURER, "hath <i>informed me of my duty</i>"), as a <i>servant</i> to his master (compare <a onclick="return mV('Psa',40,'6-8');">Psa 40:6-8</a>, with <a onclick="return mV('Phl',2,7);">Phl 2:7</a>; <a onclick="return mV('Isa',42,1);">Isa 42:1</a>; <a onclick="return mV('Isa',49,3,6);">49:3, 6</a>; <a onclick="return mV('Isa',52,13);">52:13</a>; <a onclick="return mV('Isa',53,11);">53:11</a>; <a onclick="return mV('Mat',20,28);">Mat 20:28</a>; <a onclick="return mV('Luk',22,27);">Luk 22:27</a>).
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<br><br><b>not rebellious</b>—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 (<a onclick="return mV('Hbr',10,'5-10');">Hbr 10:5-10</a>).
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<p id="Isa50_6"><b>6. smiters</b>—with scourges and with the open hand (<a onclick="return mV('Isa',52,14);">Isa 52:14</a>; <a onclick="return mV('Mar',14,65);">Mar 14:65</a>). Literally fulfilled (<a onclick="return mV('Mat',27,26);">Mat 27:26</a>; <a onclick="return mV('Mat',26,27);">26:27</a>; <a onclick="return mV('Luk',18,33);">Luk 18:33</a>). To "pluck the hair" is the highest insult that can be offered an Oriental (<a onclick="return mV('2Sa',10,4);">2Sa 10:4</a>; <a onclick="return mV('Lam',3,30);">Lam 3:30</a>). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (<a onclick="return mV('Mat',5,39);">Mat 5:39</a>).
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<br><br><b>spitting</b>—To spit in another's presence is an insult in the East, much more on one; most of all in the face (<a onclick="return mV('Job',30,10);">Job 30:10</a>; <a onclick="return mV('Mat',27,30);">Mat 27:30</a>; <a onclick="return mV('Luk',18,32);">Luk 18:32</a>).
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<p id="Isa50_7"><b>7.</b> Sample of His not being "discouraged" (<a onclick="return mV('Isa',42,4);">Isa 42:4</a>; <a onclick="return mV('Isa',49,5);">49:5</a>).
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<br><br><b>set...face like...flint</b>—set Myself resolutely, not to be daunted from My work of love by shame or suffering (<a onclick="return mV('Eze',3,8,9);">Eze 3:8-9</a>).
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<p id="Isa50_8"><b>8.</b> (<a onclick="return mV('Isa',49,4);">Isa 49:4</a>). The believer, by virtue of his oneness with Christ, uses the same language (<a onclick="return mV('Psa',138,8);">Psa 138:8</a>; <a onclick="return mV('Rom',8,'32-34');">Rom 8:32-34</a>). But "justify" in <i>His</i> case, is God's judicial acceptance and vindication of Him on the ground of <i>His own</i> righteousness (<a onclick="return mV('Luk',23,'44-47');">Luk 23:44-47</a>; <a onclick="return mV('Rom',1,4);">Rom 1:4</a>; <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>, with which compare <a onclick="return mV('1Pe',3,18);">1Pe 3:18</a>); in <i>their</i> case, on the ground of His righteousness and meritorious death <i>imputed</i> to them (<a onclick="return mV('Rom',5,19);">Rom 5:19</a>).
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<br><br><b>stand together</b>—in judgment, to try the issue.
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<br><br><b>adversary</b>—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 <a onclick="return mV('Zec',3,1);">Zec 3:1</a>, etc. <a onclick="return mV('Rev',12,10);">Rev 12:10</a>).
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<p id="Isa50_9"><b>9.</b> (Compare "deal," or "proper," <a onclick="return mV('Isa',52,13);">Isa 52:13</a>, <i>Margin;</i> <a onclick="return mV('Isa',53,10);">Isa 53:10</a>; <a onclick="return mV('Psa',118,6);">Psa 118:6</a>; <a onclick="return mV('Jer',23,5);">Jer 23:5</a>).
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<br><br><b>as a garment</b>— (<a onclick="return mV('Isa',51,6,8);">Isa 51:6, 8</a>; <a onclick="return mV('Psa',102,26);">Psa 102:26</a>). 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.
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<p id="Isa50_10"><b>10.</b> Messiah exhorts the godly after His example (<a onclick="return mV('Isa',49,4,5);">Isa 49:4-5</a>; <a onclick="return mV('Isa',42,4);">42:4</a>) when in circumstances of trial ("darkness," <a onclick="return mV('Isa',47,5);">Isa 47:5</a>), to trust in the arm of Jehovah alone.
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<br><br><b>Who is,</b> etc.—that is, Whosoever (<a onclick="return mV('Jdg',7,3);">Jdg 7:3</a>).
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<br><br><b>obeyeth...servant</b>—namely, Messiah. The godly "honor the Son, even as they honor the Father" (<a onclick="return mV('Jhn',5,23);">Jhn 5:23</a>).
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<br><br><b>darkness</b>— (<a onclick="return mV('Mic',7,8,9);">Mic 7:8-9</a>). 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?"
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<br><br><b>light</b>—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 (<a onclick="return mV('Psa',112,4);">Psa 112:4</a>; <a onclick="return mV('Psa',97,114);">97:11</a>; <a onclick="return mV('Psa',37,24);">37:24</a>).
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<br><br><b>let him trust in the name of the Lord</b>—as Messiah did (<a onclick="return mV('Isa',50,8,9);">Isa 50:8-9</a>).
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<p id="Isa50_11"><b>11.</b> In contrast to the godly (<a onclick="return mV('Isa',50,10);">Isa 50:10</a>), the wicked, in times of darkness, instead of trusting in God, trust in themselves (<i>kindle a light</i> for themselves to walk by) (<a onclick="return mV('Ecc',11,9);">Ecc 11:9</a>). The image is continued from <a onclick="return mV('Isa',50,10);">Isa 50:10</a>, "darkness"; human devices for salvation (<a onclick="return mV('Pro',19,21);">Pro 19:21</a>; <a onclick="return mV('Pro',16,9,25);">16:9, 25</a>) are like the spark that goes out in an instant in darkness (compare <a onclick="return mV('Job',18,6);">Job 18:6</a>; <a onclick="return mV('Job',21,17);">21:17</a>; , with <a onclick="return mV('Psa',18,28);">Psa 18:28</a>).
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<br><br><b>sparks</b>—not a steady light, but blazing sparks extinguished in a moment.
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<br><br><b>walk</b>—not a command, but implying that <i>as surely as they would do so,</i> they should lie down in sorrow (<a onclick="return mV('Jer',3,25);">Jer 3:25</a>). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (<a onclick="return mV('Mat',25,30);">Mat 25:30</a>; <a onclick="return mV('Mat',8,12);">8:12</a>; <a onclick="return mV('Rev',18,7);">Rev 18:7</a>).
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