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Isaiah 50:10
Verse
Context
The Servant’s Obedience
9Surely the Lord GOD helps Me. Who is there to condemn Me? See, they will all wear out like a garment; the moths will devour them. 10Who among you fears the LORD and obeys the voice of His Servant? Who among you walks in darkness and has no light? Let him trust in the name of the LORD; let him lean on his God. 11Behold, all you who kindle a fire, who array yourselves with firebrands, walk in the light of your fire and of the firebrands you have lit! This is what you will receive from My hand: You will lie down in a place of torment.
Sermons
Chuck Smith
Walter Beuttler
Neil Anderson
John Wesley
G. Campbell Morgan
J.C. PhilpotSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Who is among you that feareth the Lord - I believe this passage has been generally, if not dangerously, misunderstood. It has been quoted, and preached upon, to prove that "a man might conscientiously fear God, and be obedient to the words of the law and the prophets; obey the voice of his servant-of Jesus Christ himself, that is, be sincerely and regularly obedient to the moral law and the commands of our blessed Lord, and yet walk in darkness and have no light, no sense of God's approbation, and no evidence of the safety of his state. "This is utterly impossible; for Jesus hath said, "He that followeth me shall not walk in darkness, but shall have the light of life." If there be some religious persons who, under the influence of morbid melancholy, are continually writing bitter things against themselves, the word of God should not be bent down to their state. There are other modes of spiritual and Scriptural comfort. But does not the text speak of such a case? And are not the words precise in reference to it? I think not: and Bishop Lowth's translation has set the whole in the clearest light, though he does not appear to have been apprehensive that the bad use I mention had been made of the text as it stands in our common Version. The text contains two questions, to each of which a particular answer is given: - Q. 1. "Who is there among you that feareth Jehovah? Ans. Let him hearken unto the voice of his servant. Q. 2. Who that walketh in darkness and hath no light? Ans. Let him trust in the name of Jehovah; And lean himself (prop himself) upon his God." Now, a man awakened to a sense of his sin and misery, may have a dread of Jehovah, and tremble at his word, and what should such a person do? Why he should hear what God's servant saith: "Come unto me, all ye who labor and are heavy laden; and I will give you rest." There may be a sincere penitent, walking in darkness, having no light of salvation; for this is the case of all when they first begin to turn to God. What should such do? They should trust, believe on, the Lord Jesus, who died for them, and lean upon his all-sufficient merits for the light of salvation which God has promised. Thus acting, they will soon have a sure trust and confidence that God for Christ's sake has forgiven them their sin, and thus they shall have the light of life. That obeyeth the voice of his servant "Let him hearken unto the voice of his servant" - For שמע shomea, pointed as the participle, the Septuagint and Syriac read ישמע yishma, future or imperative. This gives a much more elegant turn and distribution to the sentence.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus far we have the words of the servant. The prophecy opened with words of Jehovah (Isa 50:1-3), and with such words it closes, as we may see from the expression, "this shall ye have at my hand," in Isa 50:11. The first word of Jehovah is addressed to those who fear Him, and hearken to the voice of His servant. Isa 50:10"Who among you is fearing Jehovah, hearkening to the voice of His servant? He that walketh in darkness, and without a ray of light, let him trust in the name of Jehovah, and stay himself upon his God." The question is asked for the purpose of showing to any one who could reply, "I am one, or wish to be such an one," what his duty and his privileges are. In the midst of the apparent hopelessness of his situation (chăshēkhı̄m the accusative of the object, and plural to chăshēkhâh, Isa 8:22), and of his consequent despondency of mind, he is to trust in the name of Jehovah, that firmest and surest of all grounds of trust, and to stay himself upon his God, who cannot forsake or deceive him. He is to believe (Isa 7:9; Isa 28:16; Hab 2:4) in God and the word of salvation, for בטח and נשׁען are terms applied to that fiducia fidei which is the essence of faith. The second word of Jehovah is addressed to the despisers of His word, of which His servant is the bearer. Isa 50:11 "Behold, all ye that kindle fire, that equip yourselves with burning darts, away into the glow of your fire, and into the burning darts that ye have kindled! This comes to you from my hand; ye shall lie down in sorrow." The fire is not the fire of divine wrath (Jer 17:4), but the fire of wickedness (rish‛âh, Isa 9:17), more especially that hellish fire with which an evil tongue is set on fire (Jam 3:6); for the zı̄qōth (equivalent to ziqqōth, from zēq = zinq, from zânaq, to spring, to let fly, Syr. to shoot or hurl), i.e., shots, and indeed burning arrows (Psa 7:14), are figurative, and stand for the blasphemies and anathemas which they cast at the servant of Jehovah. It is quite unnecessary to read מאירי instead of מאזּרי, as Hitzig, Ewald, and Knobel propose, or even, contrary to all usage of speech, מאורי. The former is the more pictorial: they gird burning darts, accingunt malleolos, i.e., they equip or arm themselves with them for the purpose of attack (Isa 45:5). But the destruction which they prepare for the servant of Jehovah becomes their own. They themselves have to go into the midst of the burning fire and the burning darts, that they have set on fire. The hand of Jehovah suddenly inverts the position; the fire of wrath becomes the fire of divine judgment, and this fire becomes their bed of torment. The lxx has it correctly, ἐν λύπῃ κοιμηθήσεσθε. The Lamed indicates the situation (Ewald, 217, d). תּשׁכּבוּן with the tone upon the last syllable gives a dictatorial conclusion. It has a terrible sound, but still more terrible (apart from the future state) is the historical fulfilment that presents itself to the eye.
Jamieson-Fausset-Brown Bible Commentary
Messiah exhorts the godly after His example (Isa 49:4-5; Isa 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 (Jdg 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 (Psa 112:4; Psa 97:11; Psa 37:24). let him trust in the name of the Lord--as Messiah did (Isa 50:8-9).
John Gill Bible Commentary
Who is among you that feareth the Lord?.... Not with a slavish fear of the awful majesty of God, or of his tremendous judgments, or of wrath to come, but with a filial fear, a fear of the Lord, and his goodness, which is an internal principle in the heart, a reverential affection for God, a godly fear of him; is attended with faith in him, and joy of him; which makes holy, and keeps humble, and takes in the whole worship of God: of men of this character there are but few, and especially there were but few among the Jews at this time which the prophecy refers to; the greatest part were rejecters of Christ, before spoken of, and to; and from whom the Lord turns himself, and addresses these few. There are none that naturally fear the Lord, only such who have the grace bestowed on them; their number is but small, but there are always some in the worst of times, and these are taken notice of by the Lord, Mal 3:16, that obeyeth the voice of his servant: not the prophet, as the Targum adds, and as it is commonly interpreted by the Jewish writers, and others; though some of them say (d) this is "Metatron", a name of the Messiah with them; and indeed he is meant, before spoken of as the Lord's servant, and represented as an obedient one, and afterwards as righteous; see Isa 49:3 and by his "voice" is meant either his Gospel, which is a soul quickening and comforting voice, a charming and alluring one; and which is obeyed, heard, and hearkened to, by his people, externally and internally, when they receive it by faith, and in the love of it; or else his commands, precepts, and ordinances, which love constrains his people to an obedience unto; and where there is the fear of God, there will be hearing of his word, and submission to his ordinances: that walketh in darkness: not the Lord's servant, but the man that fears the Lord, and obeys his servant's voice, such an one may be in darkness, and walk in it; or "in darknesses" (e), as in the original; not only in affliction and misery, often expressed by darkness in Scripture, but in desertion, under the hidings of God's face; and which may continue for a while: and hath no light? or "shining" (f): not without the light of nature, nor without the light of grace, but without the light of God's countenance shining upon him; without the light of spiritual joy and comfort shining in his heart; and this must be a very distressing case indeed. Let him trust in the name of the Lord; not in himself, nor in any creature, but in the Lord himself; in the perfections of his nature, his mercy, grace, and goodness; in the name of the Lord, which is a strong tower, and in whom is salvation; in Christ, in whom the name of the Lord is, and whose name is the Lord our Righteousness; and to trust in him, when in the dark, is a glorious act of faith; this is believing in hope against hope. And stay upon his God; covenant interest continues in the darkest dispensation; God is the believer's God still; and faith is a staying or leaning upon him, as such; a dependence upon his power to protect, on his wisdom to guide, and on his grace, goodness, and all sufficiency, to supply. (d) Zohar in Exod. fol. 54. 3. (e) (f) "splendor", Pagninus, Montanus, Junius & Tremellius, Piscator, Vitringa.
Matthew Henry Bible Commentary
The prophet, having the tongue of the learned given him, that he might give to every one his portion, here makes use of it, rightly dividing the word of truth. It is the summary of the gospel. He that believes shall be saved (he that trusts in the name of the Lord shall be comforted, though for a while he walk in darkness and have no light), but he that believes not shall be damned; though for a while he walk in the light of his own fire, yet he shall lie down in sorrow. I. Comfort is here spoken to disconsolate saints, and they are encouraged to trust in God's grace, Isa 50:10. Here observe, 1. What is always the character of a child of God. He is one that fears the Lord with a filial fear, that stands in awe of his majesty and is afraid of incurring his displeasure. This is a grace that usually appears most in good people when they walk in darkness, when other graces appear not. They then tremble at his word (Isa 66:2) and are afraid of his judgments, Psa 119:120. He is one that obeys the voice of God's servant, is willing to be ruled by the Lord Jesus, as God's servant in the great work of man's redemption, one that yields a sincere obedience to the law of Christ and cheerfully comes up to the terms of his covenant. Those that truly fear God will obey the voice of Christ. 2. What is sometimes the case of a child of God. It is supposed that though he has in his heart the fear of God, and faith in Christ, yet for a time he walks in darkness and has no light, is disquieted and has little or no comfort. Who is there that does so? This intimates that it is a case which sometimes happens among the professors of religion, yet not very often; but, whenever it happens, God takes notice of it. It is no new thing for the children and heirs of light sometimes to walk in darkness, and for a time not to have any glimpse or gleam of light. This is not meant so much of the comforts of this life (those that fear God, when they have ever so great an abundance of them, do not walk in them as their light) as of their spiritual comforts, which relate to their souls. They walk in darkness when their evidences for heaven are clouded, their joy in God is interrupted, the testimony of the Spirit is suspended, and the light of God's countenance is eclipsed. Pensive Christians are apt to be melancholy, and those who fear always are apt to fear too much. 3. What is likely to be an effectual cure in this sad case. He that is thus in the dark, (1.) Let him trust in the name of the Lord, in the goodness of his nature, and that which he has made known of himself, his wisdom, power, and goodness. The name of the Lord is a strong tower, let his run into that. Let him depend upon it that if he walk before God, which a man may do though he walk in the dark, he shall find God all-sufficient to him. (2.) Let him stay himself upon his God, his in covenant; let him keep hold of his covenant-relation to God, and call God his God, as Christ on the cross, My God, My God. Let him stay himself upon the promises of the covenant, and build his hopes on them. When a child of God is ready to sink he will find enough in God to stay himself upon. Let him trust in Christ, for God's name is in him (Exo 23:21), trust in that name of his, The Lord our righteousness, and stay himself upon God as his God, in and through a Mediator. II. Conviction is here spoken to presuming sinners, and they are warned not to trust in themselves, Isa 50:11. Observe, 1. The description given of them. They kindle a fire, and walk in the light of that fire. They depend upon their own righteousness, offer all their sacrifices, and burn all their incense, with that fire (as Nadab and Abihu) and not with the fire from heaven. In their hope of acceptance with God they have no regard to the righteousness of Christ. They refresh and please themselves with a conceit of their own merit and sufficiency, and warm themselves with that. It is both light and heat to them. They compass themselves about with sparks of their own kindling. As they trust in their own righteousness, and not in the righteousness of Christ, so they place their happiness in their worldly possessions and enjoyments, and not in the favour of God. Creature-comforts are as sparks, short-lived and soon gone; yet the children of this world, while they last, warm themselves by them, and walk with pride and pleasure in the light of them. 2. The doom passed upon them. They are ironically told to walk in the light of their own fire. "Make your best of it, while it lasts. But what will be in the end thereof, what will it come to at last? This shall you have of my hand (says Christ, for to him the judgment is committed), you shall lie down in sorrow, shall go to bed in the dark." See Job 18:5, Job 18:6. His candle shall be put out with him. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with a fatal disappointment, which will be bitterness in the end. A godly man's way may be melancholy, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and endless abode will be utter darkness.
Tyndale Open Study Notes
50:10-11 This is a call for response to the servant’s ministry. 50:10 The test of whether or not an individual fears the Lord is how he or she responds to God’s righteous servant. The same idea is present in Jesus’ claim that no one can come to the Father except through him (John 14:6). • Those who trust in the Lord have great hope for the future (see Isa 12:2).
Isaiah 50:10
The Servant’s Obedience
9Surely the Lord GOD helps Me. Who is there to condemn Me? See, they will all wear out like a garment; the moths will devour them. 10Who among you fears the LORD and obeys the voice of His Servant? Who among you walks in darkness and has no light? Let him trust in the name of the LORD; let him lean on his God. 11Behold, all you who kindle a fire, who array yourselves with firebrands, walk in the light of your fire and of the firebrands you have lit! This is what you will receive from My hand: You will lie down in a place of torment.
- Scripture
- Sermons
- Commentary
(Through the Bible) Isaiah 48-50
By Chuck Smith1.4K58:38ISA 48:17ISA 50:1ISA 50:10In this sermon, the preacher discusses the fifty-third chapter of Isaiah and the purposes of God in his being smitten. The preacher mentions how Jesus was smitten and buffeted, with his face covered, and how he was asked to prophesy who hit him. The preacher also talks about the coordination of the body and gives an example of stepping off a curb without knowing it, causing a jarring experience. The sermon also touches on the concept of slavery in the Old Testament and how after six years of service, a slave could go forth free. The preacher emphasizes the importance of trusting in the name of the Lord and putting one's trust in God, even in times of darkness and uncertainty. The sermon concludes with a reference to God's call and Jesus' rejection by his own people.
Knowing God's Ways - Part 5
By Walter Beuttler6951:00:46Knowing GodPSA 139:12ISA 50:10ACT 27:29In this sermon, the speaker emphasizes the importance of trusting in God even in times of darkness. He references Psalm 139:12, which states that darkness is not hidden from God. The speaker then draws parallels to the story of Paul in the book of Acts, where Paul and his companions faced a violent storm at sea. They cast out four anchors and waited for the day, demonstrating their trust in God's deliverance. The speaker also mentions the example of Paul and Silas, who sang praises to God even while imprisoned and in chains. The sermon concludes by highlighting the transformative power of trusting in God during dark times, both for ourselves and for others who witness our faith.
Keep on Walking
By Neil Anderson0PSA 119:105PRO 3:5ISA 50:102CO 5:7HEB 11:1Neil Anderson preaches about the importance of continuing to trust in the Lord and rely on Him even in times of darkness and uncertainty when His blessings seem suspended. He shares personal experiences of going through dark periods and emphasizes the need to keep walking in faith, holding onto the truths revealed in the light and not making major decisions in moments of despair. Anderson encourages believers to persevere, knowing that God's conscious presence may seem distant but He remains faithful, guiding them through the darkness with His truth.
The Wilderness State
By John Wesley0Restoration of JoySpiritual WildernessPSA 51:12ISA 50:10HOS 2:14JHN 16:22ROM 14:172CO 5:17GAL 5:22PHP 4:7JAS 4:81PE 4:12John Wesley preaches about the 'Wilderness State' that believers often experience after being delivered from sin, likening it to the Israelites' wandering in the wilderness. He emphasizes that this state is characterized by a loss of faith, love, joy, and peace, leading to spiritual darkness and powerlessness. Wesley identifies the causes of this condition as sin, ignorance, and temptation, and he stresses the importance of self-examination to find the root cause of one's spiritual malaise. He encourages believers to seek restoration through repentance and a renewed commitment to prayer and obedience to God. Ultimately, Wesley reassures that God desires to restore joy and peace to those who earnestly seek Him.
(Finding God's Will) 6. Final Consideration
By Zac Poonen0PSA 37:23PSA 91:1PRO 16:9ISA 50:10JOL 2:25ACT 16:62CO 4:8HEB 8:121JN 1:7Zac Poonen emphasizes that God allows perplexity to draw us closer to Him, revealing more of His mind and strengthening our faith. It is important to move forward even when unsure of God's will, after seeking the guidance of the Holy Spirit. Regret over past failures should be confessed to God, who forgives and cleanses us, enabling us to press forward in fulfilling His will. Fear of making mistakes or fear of circumstances should not hinder us from walking in God's perfect will, as He promises to hold us when we fall. Guidance is a personal matter between God and each individual, and we should focus on being available to Him rather than seeking the same type of guidance others have experienced.
The Message of Nehemiah
By G. Campbell Morgan0Faith in ActionOvercoming AdversityNEH 1:2NEH 2:4NEH 4:9ISA 41:10ISA 50:10HAB 2:4MAL 4:4MAT 5:14GAL 3:24HEB 8:13G. Campbell Morgan emphasizes the enduring values found in the book of Nehemiah, illustrating how Nehemiah's faith was characterized by concern, confidence, and cooperation. He highlights Nehemiah's cautious yet courageous actions in rebuilding the walls of Jerusalem, demonstrating a refusal to compromise with external and internal opposition. The sermon draws parallels between Nehemiah's time and the present, urging believers to trust in God amidst darkness and to actively engage in their faith without compromise. Ultimately, Morgan concludes that the just shall live by faith, a principle that remains relevant in every generation.
New Years' Address, January 1853
By J.C. Philpot0NUM 20:11ISA 50:10ISA 66:5JER 5:31EZK 13:10EZK 34:4JOL 1:10ZEP 2:3ZEC 2:52CO 2:4J.C. Philpot delivers a powerful sermon reflecting on the state of the church amidst worldly progress and material prosperity, questioning the lack of vital godliness and grace despite advancements in society. He highlights the need for true conversions, love, and unity within churches, emphasizing the importance of spiritual growth and genuine faith over external success. Philpot draws parallels between the current state of the church and the decline of the Jewish Church before the Babylonish captivity, urging for repentance, confession of sin, and a return to seeking the Lord's face. He calls for pastors and churches to imitate the prophets in their faithful denunciations of ungodliness while showing compassion and encouragement to the suffering remnant.
The Heir of Heaven Walking in Darkness, and the Heir of Hell Walking in Light
By J.C. Philpot0DEU 32:34PRO 30:12ISA 50:10JER 15:19MAT 7:13ROM 7:92PE 1:19REV 21:8J.C. Philpot preaches about the contrast between the heir of heaven who fears the Lord, obeys His voice, and walks in darkness, and the heirs of hell who kindle a false fire, surround themselves with sparks, and will lie down in sorrow. He emphasizes the importance of true faith and trust in God's mercy, highlighting the dangers of false religion and self-righteousness. Philpot warns against the deceitful workings of the heart and the delusions of the devil, urging listeners to seek genuine repentance, humility, and a deep relationship with God.
Spiritual Darkness
By Daniel Steele0ISA 50:10MAT 27:46JHN 8:12HEB 13:51PE 4:12Daniel Steele preaches about the spiritual darkness that some church members experience, attributing it to various causes such as physical or moral issues. He discusses the differing views on whether God withdraws His favor for disciplinary purposes or if it's due to a lack of faith. Steele contrasts the beliefs of Charles Wesley, who sees spiritual darkness as an act of divine sovereignty, with those of his brother John Wesley, who attributes it to an eclipse of faith. John Wesley argues against the idea of believers being arbitrarily thrust into darkness, emphasizing the importance of penitent faith.
How to Get the Best Out of Your Trial
By Michael Durham0ISA 50:10MAT 13:21ROM 5:3ROM 8:282CO 12:9HEB 12:11JAS 1:2JAS 4:71PE 1:6Michael Durham preaches on the transformative power of tribulations in our lives, emphasizing that God uses suffering and pain to develop perseverance, character, and hope in us. He explains that the purpose of trials is to expose our weaknesses and selfishness, leading us to rely on God rather than ourselves. Durham highlights the importance of transferring our hope from self-reliance to complete trust in God, allowing Him to shape us for His glory both in this life and the next.
Fearing the Lord and Walking in Darkness
By Charles Finney0Trusting God in DarknessFaith in TrialsJOB 23:8ISA 50:10Charles Finney emphasizes the importance of fearing the Lord and trusting Him even when one walks in darkness. He explains that this darkness is not a result of disobedience or guilt, but rather a period of spiritual trial where God's presence feels absent. Finney encourages believers to maintain a filial fear of God, which fosters obedience, and to trust in His goodness and wisdom despite their circumstances. He illustrates this with the examples of Job and Abraham, who exemplified unwavering faith in the face of profound darkness, ultimately leading to divine manifestation and growth in their faith.
Darkness That Brings True Light
By Oswald Chambers0PSA 97:2ISA 50:10MAT 10:27MRK 10:32Oswald Chambers preaches about the importance of heeding God's messages in times of darkness and sharing them in the light, emphasizing the valuable lessons learned during challenging circumstances. He discusses how encountering the teachings of Jesus can initially seem complex and mysterious, requiring the illumination of the Holy Spirit for understanding. Chambers also reflects on the awe and reverence that comes with realizing the true nature and depth of Jesus Christ, leading to a profound transformation in our relationship with Him.
Of the Fear of God.
By John Gill0True WorshipFear Of GodPSA 2:11PSA 34:9PSA 103:13PSA 130:4PRO 8:13ECC 12:13ISA 50:10MAL 4:2MAT 10:28HEB 12:28John Gill emphasizes the profound significance of the fear of God in true worship, asserting that it encompasses both internal and external expressions of faith. He explains that fearing God is not about being afraid of Him, but rather about reverence and respect, which leads to obedience and a life aligned with His commandments. Gill contrasts this godly fear with various forms of ungodly fear, such as servile or hypocritical fear, and highlights that true fear of God results in a hatred of sin and a commitment to righteousness. He concludes by affirming the blessings and promises that come to those who fear the Lord, including His protection, provision, and acceptance.
Don't Rush
By Charles E. Cowman0PSA 46:10PRO 3:5ISA 50:10PHP 4:61PE 5:7Charles E. Cowman preaches about trusting in God during times of darkness and confusion, emphasizing the importance of stillness, trust, and surrender in allowing God to work in our lives. He encourages believers to anchor themselves in God's love, quiet their minds, and let Him lead them out of trials. By holding onto faith and not giving in to worry or distress, we can experience God's peace and guidance even in the midst of uncertainty.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Who is among you that feareth the Lord - I believe this passage has been generally, if not dangerously, misunderstood. It has been quoted, and preached upon, to prove that "a man might conscientiously fear God, and be obedient to the words of the law and the prophets; obey the voice of his servant-of Jesus Christ himself, that is, be sincerely and regularly obedient to the moral law and the commands of our blessed Lord, and yet walk in darkness and have no light, no sense of God's approbation, and no evidence of the safety of his state. "This is utterly impossible; for Jesus hath said, "He that followeth me shall not walk in darkness, but shall have the light of life." If there be some religious persons who, under the influence of morbid melancholy, are continually writing bitter things against themselves, the word of God should not be bent down to their state. There are other modes of spiritual and Scriptural comfort. But does not the text speak of such a case? And are not the words precise in reference to it? I think not: and Bishop Lowth's translation has set the whole in the clearest light, though he does not appear to have been apprehensive that the bad use I mention had been made of the text as it stands in our common Version. The text contains two questions, to each of which a particular answer is given: - Q. 1. "Who is there among you that feareth Jehovah? Ans. Let him hearken unto the voice of his servant. Q. 2. Who that walketh in darkness and hath no light? Ans. Let him trust in the name of Jehovah; And lean himself (prop himself) upon his God." Now, a man awakened to a sense of his sin and misery, may have a dread of Jehovah, and tremble at his word, and what should such a person do? Why he should hear what God's servant saith: "Come unto me, all ye who labor and are heavy laden; and I will give you rest." There may be a sincere penitent, walking in darkness, having no light of salvation; for this is the case of all when they first begin to turn to God. What should such do? They should trust, believe on, the Lord Jesus, who died for them, and lean upon his all-sufficient merits for the light of salvation which God has promised. Thus acting, they will soon have a sure trust and confidence that God for Christ's sake has forgiven them their sin, and thus they shall have the light of life. That obeyeth the voice of his servant "Let him hearken unto the voice of his servant" - For שמע shomea, pointed as the participle, the Septuagint and Syriac read ישמע yishma, future or imperative. This gives a much more elegant turn and distribution to the sentence.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Thus far we have the words of the servant. The prophecy opened with words of Jehovah (Isa 50:1-3), and with such words it closes, as we may see from the expression, "this shall ye have at my hand," in Isa 50:11. The first word of Jehovah is addressed to those who fear Him, and hearken to the voice of His servant. Isa 50:10"Who among you is fearing Jehovah, hearkening to the voice of His servant? He that walketh in darkness, and without a ray of light, let him trust in the name of Jehovah, and stay himself upon his God." The question is asked for the purpose of showing to any one who could reply, "I am one, or wish to be such an one," what his duty and his privileges are. In the midst of the apparent hopelessness of his situation (chăshēkhı̄m the accusative of the object, and plural to chăshēkhâh, Isa 8:22), and of his consequent despondency of mind, he is to trust in the name of Jehovah, that firmest and surest of all grounds of trust, and to stay himself upon his God, who cannot forsake or deceive him. He is to believe (Isa 7:9; Isa 28:16; Hab 2:4) in God and the word of salvation, for בטח and נשׁען are terms applied to that fiducia fidei which is the essence of faith. The second word of Jehovah is addressed to the despisers of His word, of which His servant is the bearer. Isa 50:11 "Behold, all ye that kindle fire, that equip yourselves with burning darts, away into the glow of your fire, and into the burning darts that ye have kindled! This comes to you from my hand; ye shall lie down in sorrow." The fire is not the fire of divine wrath (Jer 17:4), but the fire of wickedness (rish‛âh, Isa 9:17), more especially that hellish fire with which an evil tongue is set on fire (Jam 3:6); for the zı̄qōth (equivalent to ziqqōth, from zēq = zinq, from zânaq, to spring, to let fly, Syr. to shoot or hurl), i.e., shots, and indeed burning arrows (Psa 7:14), are figurative, and stand for the blasphemies and anathemas which they cast at the servant of Jehovah. It is quite unnecessary to read מאירי instead of מאזּרי, as Hitzig, Ewald, and Knobel propose, or even, contrary to all usage of speech, מאורי. The former is the more pictorial: they gird burning darts, accingunt malleolos, i.e., they equip or arm themselves with them for the purpose of attack (Isa 45:5). But the destruction which they prepare for the servant of Jehovah becomes their own. They themselves have to go into the midst of the burning fire and the burning darts, that they have set on fire. The hand of Jehovah suddenly inverts the position; the fire of wrath becomes the fire of divine judgment, and this fire becomes their bed of torment. The lxx has it correctly, ἐν λύπῃ κοιμηθήσεσθε. The Lamed indicates the situation (Ewald, 217, d). תּשׁכּבוּן with the tone upon the last syllable gives a dictatorial conclusion. It has a terrible sound, but still more terrible (apart from the future state) is the historical fulfilment that presents itself to the eye.
Jamieson-Fausset-Brown Bible Commentary
Messiah exhorts the godly after His example (Isa 49:4-5; Isa 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 (Jdg 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 (Psa 112:4; Psa 97:11; Psa 37:24). let him trust in the name of the Lord--as Messiah did (Isa 50:8-9).
John Gill Bible Commentary
Who is among you that feareth the Lord?.... Not with a slavish fear of the awful majesty of God, or of his tremendous judgments, or of wrath to come, but with a filial fear, a fear of the Lord, and his goodness, which is an internal principle in the heart, a reverential affection for God, a godly fear of him; is attended with faith in him, and joy of him; which makes holy, and keeps humble, and takes in the whole worship of God: of men of this character there are but few, and especially there were but few among the Jews at this time which the prophecy refers to; the greatest part were rejecters of Christ, before spoken of, and to; and from whom the Lord turns himself, and addresses these few. There are none that naturally fear the Lord, only such who have the grace bestowed on them; their number is but small, but there are always some in the worst of times, and these are taken notice of by the Lord, Mal 3:16, that obeyeth the voice of his servant: not the prophet, as the Targum adds, and as it is commonly interpreted by the Jewish writers, and others; though some of them say (d) this is "Metatron", a name of the Messiah with them; and indeed he is meant, before spoken of as the Lord's servant, and represented as an obedient one, and afterwards as righteous; see Isa 49:3 and by his "voice" is meant either his Gospel, which is a soul quickening and comforting voice, a charming and alluring one; and which is obeyed, heard, and hearkened to, by his people, externally and internally, when they receive it by faith, and in the love of it; or else his commands, precepts, and ordinances, which love constrains his people to an obedience unto; and where there is the fear of God, there will be hearing of his word, and submission to his ordinances: that walketh in darkness: not the Lord's servant, but the man that fears the Lord, and obeys his servant's voice, such an one may be in darkness, and walk in it; or "in darknesses" (e), as in the original; not only in affliction and misery, often expressed by darkness in Scripture, but in desertion, under the hidings of God's face; and which may continue for a while: and hath no light? or "shining" (f): not without the light of nature, nor without the light of grace, but without the light of God's countenance shining upon him; without the light of spiritual joy and comfort shining in his heart; and this must be a very distressing case indeed. Let him trust in the name of the Lord; not in himself, nor in any creature, but in the Lord himself; in the perfections of his nature, his mercy, grace, and goodness; in the name of the Lord, which is a strong tower, and in whom is salvation; in Christ, in whom the name of the Lord is, and whose name is the Lord our Righteousness; and to trust in him, when in the dark, is a glorious act of faith; this is believing in hope against hope. And stay upon his God; covenant interest continues in the darkest dispensation; God is the believer's God still; and faith is a staying or leaning upon him, as such; a dependence upon his power to protect, on his wisdom to guide, and on his grace, goodness, and all sufficiency, to supply. (d) Zohar in Exod. fol. 54. 3. (e) (f) "splendor", Pagninus, Montanus, Junius & Tremellius, Piscator, Vitringa.
Matthew Henry Bible Commentary
The prophet, having the tongue of the learned given him, that he might give to every one his portion, here makes use of it, rightly dividing the word of truth. It is the summary of the gospel. He that believes shall be saved (he that trusts in the name of the Lord shall be comforted, though for a while he walk in darkness and have no light), but he that believes not shall be damned; though for a while he walk in the light of his own fire, yet he shall lie down in sorrow. I. Comfort is here spoken to disconsolate saints, and they are encouraged to trust in God's grace, Isa 50:10. Here observe, 1. What is always the character of a child of God. He is one that fears the Lord with a filial fear, that stands in awe of his majesty and is afraid of incurring his displeasure. This is a grace that usually appears most in good people when they walk in darkness, when other graces appear not. They then tremble at his word (Isa 66:2) and are afraid of his judgments, Psa 119:120. He is one that obeys the voice of God's servant, is willing to be ruled by the Lord Jesus, as God's servant in the great work of man's redemption, one that yields a sincere obedience to the law of Christ and cheerfully comes up to the terms of his covenant. Those that truly fear God will obey the voice of Christ. 2. What is sometimes the case of a child of God. It is supposed that though he has in his heart the fear of God, and faith in Christ, yet for a time he walks in darkness and has no light, is disquieted and has little or no comfort. Who is there that does so? This intimates that it is a case which sometimes happens among the professors of religion, yet not very often; but, whenever it happens, God takes notice of it. It is no new thing for the children and heirs of light sometimes to walk in darkness, and for a time not to have any glimpse or gleam of light. This is not meant so much of the comforts of this life (those that fear God, when they have ever so great an abundance of them, do not walk in them as their light) as of their spiritual comforts, which relate to their souls. They walk in darkness when their evidences for heaven are clouded, their joy in God is interrupted, the testimony of the Spirit is suspended, and the light of God's countenance is eclipsed. Pensive Christians are apt to be melancholy, and those who fear always are apt to fear too much. 3. What is likely to be an effectual cure in this sad case. He that is thus in the dark, (1.) Let him trust in the name of the Lord, in the goodness of his nature, and that which he has made known of himself, his wisdom, power, and goodness. The name of the Lord is a strong tower, let his run into that. Let him depend upon it that if he walk before God, which a man may do though he walk in the dark, he shall find God all-sufficient to him. (2.) Let him stay himself upon his God, his in covenant; let him keep hold of his covenant-relation to God, and call God his God, as Christ on the cross, My God, My God. Let him stay himself upon the promises of the covenant, and build his hopes on them. When a child of God is ready to sink he will find enough in God to stay himself upon. Let him trust in Christ, for God's name is in him (Exo 23:21), trust in that name of his, The Lord our righteousness, and stay himself upon God as his God, in and through a Mediator. II. Conviction is here spoken to presuming sinners, and they are warned not to trust in themselves, Isa 50:11. Observe, 1. The description given of them. They kindle a fire, and walk in the light of that fire. They depend upon their own righteousness, offer all their sacrifices, and burn all their incense, with that fire (as Nadab and Abihu) and not with the fire from heaven. In their hope of acceptance with God they have no regard to the righteousness of Christ. They refresh and please themselves with a conceit of their own merit and sufficiency, and warm themselves with that. It is both light and heat to them. They compass themselves about with sparks of their own kindling. As they trust in their own righteousness, and not in the righteousness of Christ, so they place their happiness in their worldly possessions and enjoyments, and not in the favour of God. Creature-comforts are as sparks, short-lived and soon gone; yet the children of this world, while they last, warm themselves by them, and walk with pride and pleasure in the light of them. 2. The doom passed upon them. They are ironically told to walk in the light of their own fire. "Make your best of it, while it lasts. But what will be in the end thereof, what will it come to at last? This shall you have of my hand (says Christ, for to him the judgment is committed), you shall lie down in sorrow, shall go to bed in the dark." See Job 18:5, Job 18:6. His candle shall be put out with him. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with a fatal disappointment, which will be bitterness in the end. A godly man's way may be melancholy, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and endless abode will be utter darkness.
Tyndale Open Study Notes
50:10-11 This is a call for response to the servant’s ministry. 50:10 The test of whether or not an individual fears the Lord is how he or she responds to God’s righteous servant. The same idea is present in Jesus’ claim that no one can come to the Father except through him (John 14:6). • Those who trust in the Lord have great hope for the future (see Isa 12:2).