7/28/2019 Isaiah 47 50

1/21

Isaiah 47:7New International Version(1984)You said, 'I will continue forever--the eternal queen!' But you did not consider thBarnes' Notes on the BibleAnd thou saidst, I shall be a lady for ever - This passage describes the pride anher wealth; the strength of her gates and walls; and in her abundant resourceswas ten miles square; and it was supposed to contain provisions enough tomoreover, no symptoms of internal decay; there were no apparent external reaswere no causes at work, which human sagacity could detect, which would preveThou didst not lay these things to thy heart - Thou didst not consider what, undthe effect of treating a captured and oppressed people in this manner. Babylhaughtiness, and oppressions, she would be able to stand forever.

Neither didst remember the latter end of it - The end of pride, arrogance, anlearned from the fate of other kingdoms that had been, like her, arrogant and cshe refused to learn a lesson from their doom. So common is it for nations tocommon for individuals to neglect the warnings furnished by the destruction of th

Clarke's Commentary on the BibleSo that thou didst not "Because thou didst not" - For ad, read al; so two M"the latter end of it, "read acharithecha, "thy latter end;" so thirteen MSS.and seventh verses are wanting in one of my oldest MSS.

Gill's Exposition of the Entire BibleAnd thou saidst, I shall be a lady for ever,.... That her monarchy would continuenations to the end of the world. So mystical Babylon, when near her ruin, willRevelation 18:7,so that thou didst not lay these things to thy heart; neither the sins she hadtowards the people of God; nor the evils foretold should come upon her; theserepent of the one, and prevent the other:neither didst remember the latter end of it; or, "thy latter end" (f); either her ow

had committed, as Jarchi; the end of her pride, that she should be humbldestruction, the end she should come to at last; this she never thought of, butnot the latter end of Jerusalem, who, though a lady too, fell by her own hand;consider what would befall the Jews in the latter day; that God would put anBabylon, as he had foretold.(f) "novissimi tui", Vatablus; who observes a various reading. In some copies it iLatin.

Geneva Study Bible

And thou saidst, I shall be a lady for ever: so that thou didst not lay these thingsof it.

7/28/2019 Isaiah 47 50

2/21

Wesley's Notes47:7 These things - Thy cruel usages of my people, and the heavy judgmentsremember - Thou didst not consider what might and was likely to befal thee afte

Jamieson-Fausset-Brown Bible Commentary7. so that-Through thy vain expectation of being a queen for ever, thou didstbelieve "these things" (namely, as to thy overthrow, Isa 47:1-5) possible.end of it-namely, of thy insolence, implied in her words, "I shall be a lady for eve

Matthew Henry's Concise Commentary47:7-15 Let us beware of acting and speaking as Babylon did; of trusting in tyra

relying on ourselves, and ascribing success to our own prudence and wisdom; lof prosperity, are apt to fancy themselves out of the reach of adversity. It is alsbecause they think to be secret in wicked ways. But their security shall be thforegoing, those lessons of humility and trust in God which they convey. If webe with the righteous and the wicked to all eternity. We may learn how to escapthrough life, hope in death, and everlasting happiness. Let us then stand aloof frIsaiah 47:13New International Version(1984)All the counsel you have received has only worn you out! Let your astrolopredictions month by month, let them save you from what is coming upon you.

Barnes' Notes on the BibleThou art wearied - Thou hast practiced so many arts, and practiced them so lonhere referred to, are those which the astrologers and diviners would take in eindications of future events.Let now the astrologers - Call in now the aid of the various classes of diviners

impending calamity and ruin. The words rendered here 'astrologers' (of the heavens;" those who divided, or cut up the heavens for the purpose ofthis art was is not certainly known. It is probable that it referred to their designatiof the planets in certain parts of the heavens, as being fortunate and prunpropitious. At first, astrology was synonymous with astronomy. But in procprofesses to discover certain connections between the position and movemenoccur on the earth.It was supposed that the rising and setting, the conjunction and opposition of tfates of people; over the health of their bodies, the character of their minds, an

would seem, the positions of the stars as mere signs of the events which were tportion, supposed that those positions had a positive influence in directing and c

7/28/2019 Isaiah 47 50

3/21

of this science is involved in great obscurity. Aristotle ascribes the invention to ththis opinion, and Cicero traces it to the same origin. Lucian says that both thesthe Ethiopians, and that the Greeks owed their knowledge of this pretended sciit is probable, however, much more early in India; and in China it appears to be

The Arabians have been distinguished for their attachment to it; and even TychKepler believed that the conjunctions of the planets were capable of produremarkable fact that Lord Bacon thought that the science required to be purifiedwho wish to inquire into the various systems of astrology, and the arts by whichin the world, may consult the "Edin. Encyclopedia," Art. "Astrology," and the autthe passage before us, and which was practiced in Babylon, was, probably, thatoccur by the observation of the positions of the heavenly bodies.The star-gazers - Those who endeavor to tell what will occur by the contemplatiThe monthly prognosticators - Margin, 'That give knowledge concerning the mon

they give knowledge of what events might be expected to occur during the monthigh or low, etc. Something of this kind is still retained by those persons who spof weather at the change of the moon - all of which is just as wise as were thThis whole passage would have been more literally and better translated by prup now and save thee, who are astrologers; who gaze upon the stars, and whcome upon thee.'

Clarke's Commentary on the BibleFrom these things "What are the events" - For measher, read ma

thee."

Gill's Exposition of the Entire BibleThou art wearied in the multitude of thy counsels,.... Taken of astrologers, divinany satisfactory answers to questions put to them, or to give good advNebuchadnezzar's consultation with them about his dream; and Belshazzar's avery night that the city was taken, Daniel 2:2,let now the astrologers; or, "viewers of the heavens" (s); not that look upon thein order to glorify him; but that examine the face of the skies, and the position o

aspects on each other, in order to foretell what shall be below: or, "the dividerthe use of the word in the Arabic language; who divide the heavens into so masame use of the word, fix and determine things according to the stars; and whoand, according to their position, conjunction, aspect, and influence, judge what(w), that the Chaldeans, by long observation of the stars, were thought to have fshould happen to everyone, and what fate he was born to:the monthly prognosticators; or "that make known months", or "for the months"will be, and what things shall happen; such as our almanac makers. Let these nand stand up and save thee from those things that shall come upon thee; whic

foretell these things by their art, it could not be thought they could give anymethods that would secure from them.

7/28/2019 Isaiah 47 50

4/21

(s) "speculantes coelos", Pagninus, Montanus, Tigurine version; "contemplatoGolius, Castel. (u) Sepher Shorash. rad. (w) De Divinatione, l. 1. c. 1.((x) "coMontanus; "qui notas faciunt in menses", Junius & Tremellius, Piscator; i.Cocceius; "indicantes novilunia", Vitringa.

Geneva Study BibleThou art wearied in the multitude of thy counsels. Let now the astrologers, theand save thee from these things that shall come upon thee.

Wesley's Notes47:13 Wearied - Thou hast spent thy time and strength in going from one to anot

King James Translators' Notesastrologers: Heb. viewers of the heavensthe monthly...: Heb. that give knowledge concerning the months

Jamieson-Fausset-Brown Bible Commentary13. wearied-(compare Isa 57:10; Eze 24:12).astrologers-literally, those who form combinations of the heavens; who watch cof the configurations of the sky" [Horsley]. Gesenius explains it: the dividers offour signs:-the horoscope, or sign which arose at the time one was born; th

towards the west; and the hypogee.monthly prognosticators-those who at each new moon profess to tell therebVersion, "save . from those things," &c.; but, "They that at new moons make kncome upon thee" [Maurer].

Isaiah 48:6New International Version(1984)You have heard these things; look at them all. Will you not admit them? "Fro

things unknown to you.

Barnes' Notes on the BibleThou hast heard - You are witnesses that the prediction was uttered long beforeSee all this - Behold how it is all fulfilled. Bear witness that the event is as it wasAnd will ye not declare it? - Will you not bear witness to the entire fulfillment of ttestify that what he had declared had come to pass, and calls on them to makeGod (see the notes at Isaiah 44:8).I have showed thee new things from this time - From this time I make known a thave a similar demonstration that Yahweh is God. The 'new thing' here referred

7/28/2019 Isaiah 47 50

5/21

from the captivity at Babylon - a new thing, in contradistinction from those walready fulfilled (see the notes at Isaiah 42:9; Isaiah 43:19).Even hidden things - Events which are so concealed that they could not becontemplation of mere natural causes. They are, as it were, laid up in dark tre

be known only by him to whom 'the darkness shineth as the day,' and to whom t

Clarke's Commentary on the BibleThou hast heard, see all this "Thou didst hear it beforehand; behold, the whole i

hazzeh, this; thou hast heard the whole of this: the Syriac has vechwhole." Perhaps it should be hinneh, behold. In order to express the full sen

Gill's Exposition of the Entire BibleThou hast heard, see all this: and will ye not declare it?.... You have heard of al

were; how they came to pass exactly as they were predicted; now look over thesee the exact completion of them; and when you have so done, can you be so sown and confess them?I have showed thee new things from this time, even hidden things, and thou didBabylonish empire, and the deliverance of the Jews by Cyrus, prophesied just nto pass, newly revealed, which were hidden in the breast of God, and unknotypical of redemption by the incarnate Son of God, whose incarnation, and salvathings; and of the new state of things under the Gospel dispensation, whenordinances of which are new; the whole Gospel is a hidden mystery, and unkn

Spirit of God.

Keil and Delitzsch Biblical Commentary on the Old TestamentBut in order to determine exactly what "the former things" were, which Jehovahthem to this idol or the other, we must add Isaiah 48:6-8 : "Thou hast heard it, lgive thee new things to hear from this time forth, and hidden things, and what thago; and thou hast not heard it before, that thou mightest not say, Behold, I kndid thine ear open itself to it long ago: for I knew thou art altogether faithless, ameaning of the question in Isaiah 48:6 is very obvious: they must acknowled

43:10; Isaiah 44:8), that Jehovah has foretold all that is now confirmed by the eare the events experienced by the people from the very earliest times (Isaiah 4especially the first half or epoch of this period itself, which expired at the timeobject of the prediction was to guard Israel against ascribing to its idols that whiof events that had occurred in favour of Israel), the "former things" must includthe Babylonian captivity through the revolution brought to pass by Cyrus. HencIsrael with its attendant circumstances, and that not merely on its outwardglorification of the redeemed people in the midst of a world of nations converteheaven and a new earth; in short, the New Testament aeon (compare

facts which contribute to its ultimate completion (f. Isaiah 42:9). The announcehitherto secret things (cf., Romans 16:25) take place from this time forward; Isra

7/28/2019 Isaiah 47 50

6/21

, "from this day forward," Isaiah 43:13), that it may not lay claim to the knodrawn from itself. This thought is carried to a climax in Isaiah 48:8 in three cor

signifies patescere here, as in Isaiah 60:11 (Ewald, 120, a). Jehovah hadto be feared that, with their faithlessness and tendency to idolatry, which had

abuse it. This is strange! On the one hand, the rise of Cyrus is spoken of here a"former things," and as knowable through prophecy - a statement which favoubefore the captivity; and, on the other hand, a distinction is drawn between thwere intentionally not predicted before the expiration of these "former things," wtheir having been composed before the captivity; since, as Ruetschi observes,have acted in direct opposition to Jehovah's design." But in actual fact, the dilethese prophecies find themselves, is comparatively worse than this. For the princaptivity could not possibly have known or predicted anything concerning Cyruthese prophecies to a prophet of the time of the captivity, since they expressly a

event foreknown and predicted by the God of prophecy. Now, if it is Isaiah whcaptivity, we can understand both of these: viz., the retrospective glance at prevthat prepared the way for the redemption from Babylon, since, so far as the pr13-14:23; Isaiah 21:1-10, and also Isaiah 11:10-12 (Micah 4:10), are fused inprospective glance at prophecies which are now first to be uttered, and evenaccomplished; inasmuch as the revelations contained in these prophecies concmore especially so far as they grew out of the idea of the "servant of Jehovah,"prophet himself, and never heard of before. Meanwhile our exposition is not afirmly maintain, that the prophet who is speaking here has his standpoint in thecondition of suffering and punishment and its approaching termination.

Geneva Study BibleThou hast heard, see all this; and will not ye {g} declare it? I have showed ye nthou didst not know them.(g) Will you not acknowledge my blessing, and declare it to others?

Wesley's Notes48:6 See - As thou hast heard all these things, from time to time, seriously co

you not be forced to acknowledge the truth of what I say? Shewed - And I havsuch as 'till this time were wholly unknown to thee, concerning thy deliverance o

Jamieson-Fausset-Brown Bible Commentary6. Thou, &c.-So "ye are my witnesses" (Isa 43:10). Thou canst testify the predictthis," namely, that the event answers to the prophecy.declare-make the fact known as a proof that Jehovah alone is God (Isa 44:8).new things-namely, the deliverance from Babylon by Cyrus, new in contradistinc(Isa 42:9; 43:19). Antitypically, the prophecy has in view the "new things" of the

21:5). From this point forward, the prophecies as to Messiah's first and secondcircumstantial distinctness, such as did not characterize the previous ones, ev

7/28/2019 Isaiah 47 50

7/21

mystical Babylon of Revelation.hidden-which could not have been guessed by political sagacity (Da 2:22, 29; 1

Matthew Henry's Concise Commentary

48:1-8 The Jews valued themselves on descent from Jacob, and used ththemselves respecting Jerusalem and the temple, yet there was no holiness inbut take the name of the Lord in vain. By prophecy they were shown how GodGod has said and done enough to prevent men's boasting of themselves, wsooner or later every mouth shall be stopped, and all become silent before Him.original sin is, actual sin will follow. Does not the conscience of every man witnus, and render us doers of the word

Isaiah 49:4New International Version(1984)But I said, "I have labored to no purpose; I have spent my strength in vain andhand, and my reward is with my God."

Barnes' Notes on the BibleThen I said - I the Messiah. In the previous verses he speaks of his appointmedesign here is to prepare the way for the announcement of the fact that he woul

be for a light to the Gentiles. For this purpose he speaks of his labors amongwhich attended his work at the commencement, but consoles himself with the rlabors would not go unrewarded.I have labored in vain - This is to be regarded as the language of the Mecomparatively little success; and when in view of that fact, he would commit hiother nations. The expression used here is not to be taken absolutely, as if hehad comparatively no success; he was not received and welcomed by the unitas a whole. It is true that the Saviour had success in his work, and far more suat 1 Corinthians 15:6). But it is also true that by the nation at large he was despi

were not results in his ministry, at all commensurate with the severity of his laboI have spent my strength for nought - Comparatively for nought. This does not mas he desired to be (compare the notes at Isaiah 53:11); but it means, that in hiand seen comparatively little fruit of his toils.Yet surely my judgment is with the Lord - My cause is committed to him, and hthe speaker, that God approved of his work, and that he would ultimately givesense is, 'I know that Jehovah approves my work, and that he will grant me the rAnd my work with my God - Margin, 'Reward' (see the notes at Isaiah 40:10). Taccept his work though it was rejected by mankind. It indicates perfect confidenof his favor, though his work was comparatively unsuccessful - a spirit which, iwhole life of the Redeemer. Never did he doubt that God approved his work; ne

7/28/2019 Isaiah 47 50

8/21

as if God would not ultimately give success to his plans and to the labors of hisnot attempt to avenge himself for being rejected, or for any of the injuries dreputation, his plans, his labors, all with God, believing that his cause was the crewarded for all his toils. This verse teaches:

1. That the most faithful labors, the most self-denying toil, and the efforts of thethe Redeemer of the world had occasion to say that he had labored in vain, asthey have occasion to use the same language. It maybe no fault of the ministrysinful, and opposition may be got up so mighty, as to frustrate their plans, and pr2. Yet, though at present unsuccessful, faithful labor will ultimately do good, andhonest effort in the cause of God may be expected to be crowned with success.3. They who labor faithfully may commit their cause to God, with the assuranground of their acceptance is not the success of their labors. They will be acceand self-denying zeal (see the notes at 2 Corinthians 2:15-16).

4. The ministers of religion, when their message is rejected, and the world texample of the Redeemer, and say, 'my judgment is with Jehovah. My cause ishim.' To do this as he did, they should labor as he did; they should honestly dservice; and then they can confidently commit all to him, and then and then onlthat their work will be ultimately blessed, and that they will find acceptance with

Gill's Exposition of the Entire BibleThen I said,.... The Messiah said, by way of objection, in a view of what treatmwork, and which he found by experience, what follows:

I have laboured in vain; this is not to be understood of the travail of his soul, or obut issued in the redemption and salvation of his people; but of his ministry andwhich, with respect to them, were in vain, as to their conversion and refordoctrines and miracles, refusing to be gathered by him, being a faithless and peI have spent my strength for naught, and in vain; by frequent preaching andplace: the same thing is designed as before, repeated in other words, to exprwickedness of the people, and to utter the complaints of his mind:yet surely my judgment is with the Lord; or is manifest before the Lord, as the Toffice; how prudently, diligently, and faithfully he had executed it; and what wasand with this he corrects his former complaint, and makes himself easy, and quiand my work with my God; or the reward of my works is before my God, as thehis work was assigned him by the Lord, so his reward was promised him, andhis work, be asked for his reward, and had it, John 17:4.

Keil and Delitzsch Biblical Commentary on the Old TestamentIn the next v. the speaker meets the words of divine calling and promise withowever. "And I, I said, I have wearied myself in vain, and thrown away my strewith Jehovah, and my reward with my God." The Vav with which the v. opens i

calling he had received, and the apparent failure of his work. , however, dethis, that there was neither reality nor truth in his call. The relation between the c

7/28/2019 Isaiah 47 50

9/21

and Jonah 2:5 (where we find , which is more rarely used in this adversativethe psalm of Hezekiah in Isaiah 38:10 with the antithesis in Psalm 38:15. In ththe thought came upon him, that it was a failure; but this disturbance of hisconfident assurance that his mishpt (i.e., his good right in opposition to all con

result and fruit of the work, which is apparently in vain) are with Jehovah, avindicate His servant's right, and crown his labour with success. We must not allIsaiah 40:10; Isaiah 62:11. The words are not spoken in a collective capacitylamentation of Israel as a people, in Isaiah 40:27, is expressed very differently.

Geneva Study BibleThen I said, I have {f} laboured in vain, I have spent my strength for nothing,LORD, and my work with my God.(f) Thus Christ in his members complains that his labour and preaching take

approved by God.

Wesley's Notes49:4 Then said I - Lord, thou sayest thou wilt be glorified by my ministry; but I fifruit of my word and works among the Israelites. My judgment - My right, the rmy right.

King James Translators' Notesmy work: or, my reward

Jamieson-Fausset-Brown Bible Commentary4. I-Messiah.in vain-comparatively in the case of the greater number of His own countrymeHim not" (Isa 53:1-3; Lu 19:14; Joh 1:11; 7:5). Only a hundred twenty disciple1:15).yet . my judgment . with the Lord-Ultimately, God will do justice to My cause, a62:11) My labors and sufferings. He was never "discouraged" (Isa 42:4; 50:7,

the time, left the result with God, confident of final triumph (Isa 53:10-12; 1Pe4:19).

Matthew Henry's Concise Commentary49:1-6 The great Author of redemption shows the authority for his work. The sall at enmity with them. His sharp arrows wound the conscience; but all thesehim for mercy. But even the Redeemer, who spake as never man spake in hisAnd if Jacob will not be brought back to God, and Israel will not be gathered,fulfilled in the calling of the Gentiles. Men perish in darkness. But Christ enlighte

7/28/2019 Isaiah 47 50

10/21

Isaiah 49:21New International Version(1984)Then you will say in your heart, 'Who bore me these? I was bereaved and barrup? I was left all alone, but these--where have they come from?

Barnes' Notes on the BibleThen shalt thou say in thine heart - Thou shalt wonder at the multitude, andcome. This verse is designed to describe the great increase of the true people odeprived of her children, who should suddenly see herself surrounded witastonishment from where they all came.Who hath begotten me these - The idea here is, that the increase would be frincrease of Zion or Jerusalem, but they would come in from abroad - as if a fa

by an accession from other families.I have lost my children - Jerusalem had been desolated by wars, and had be(compare the notes at Isaiah 47:8-9).A captive, and removing to and fro - A captive in Babylon, and compelled to wand distant country.These, where had they been? - The image in this entire verse is one of gresuddenly deprived of all her children, who had been made a widow, and converuin spread all around her dwelling, and regarded herself as alone. Suddensurrounded with a happy family. She sees it increased beyond its former numbe

prosperity. She looks with surprise on this accession, and asks with wonder fhave been. The language in this verse is beautifully expressive of the agitatiowould be thus produced. The idea is plain. Jerusalem had been desolate. Her iput to death. But she should be restored, and the church of God would be incrso much that the narrow limits which had been formerly occupied - the territorynumbers that would be united to those who professed to love and worship God.

Clarke's Commentary on the BibleThese, where had they been "These then, where were they?" - The conjunction

thirty-two MSS. (nine ancient) of Kennicott's, and fifty-four of De Rossi's, and snote on Isaiah 49:12 (note).

Gill's Exposition of the Entire BibleThen shalt thou say in thine heart,.... In, a way of admiration, secretly within hein;who hath begotten me these? not their natural parents, nor they themselves;for they are not born of blood, nor of the will of man, nor of the will of the fleinstruments, yet not the cause; but God only, Father, Son, and Spirit, to who

wonderful work of God; it is unaccountable to the natural man; it is amaziastonishment to the church of God; especially when on a sudden, and without

7/28/2019 Isaiah 47 50

11/21

and particularly when these come from among the Gentiles, which seems to be tseeing I have lost my children; by captivity and the sword, by the tyranny and crand am desolate; or alone, as if without a husband, or any to take care of her: tthe reign of antichrist, Revelation 12:14, while she seems to be forsaken of the L

and a captive; to the Romish antichrist; see Revelation 13:10,and removing to and fro; being forced to flee from place to place, by reason ofthis to the case of the Jews in the Babylonish captivity:and who hath brought up these? the same that begot them, even the Lord himsthe milk of the Gospel, and the breasts of Gospel ordinances; so that they are bmen to fathers, till they become perfect men; even the church in the wildernetime, and times, and half a time, Revelation 12:14 which is wonderful:behold, I was left alone; seemingly without husband or children, in a desolate anthese, where had they been? in the ruins of Adam's fall; in a state of darkness; i

the hands of Satan, and among wicked men; even in Babylon itself, but now call

Keil and Delitzsch Biblical Commentary on the Old TestamentThe words that sound in the ears of Zion are now followed by the thought of ast"And thou wilt say in thy heart, Who hath borne me these, seeing I was robbaway; and these, who hath brought them up? Behold, I was left alone; thessurrounded by a great multitude of children, and yet she was robbed of childre'gulm d, e.g., es-sachr el'gulm d, the hardest stone, mostly as a sugstantithe Syriac gelomo, stony ground, related to chlam, whence challm sh, grave

lump or mass), i.e., one who seemed utterly incapacitated for bearing children athese (not, who hath begotten, and which is an absurd question)? She cannother children's children. As a tree, whose foliage is all faded away, is called ng lh ves rh, extorris et remota (s r equals m sr, like s g in Proverchildren have been carried away into exile. In the second question, the thoughtshe finds herself surrounded are her own children; but as she was left alone,foreign land, she cannot comprehend where they have been hitherto concealed,people.

Geneva Study BibleThen shalt thou say in thine heart, Who hath begotten me these, seeing I haveremoving to and fro? and who hath brought up these? Behold, I was left alone; t

Wesley's Notes49:21 Who - Whence have I this numberless issue? Seeing - Seeing I was ihusband, being forsaken by God, who formerly owned himself for my husband.

Jamieson-Fausset-Brown Bible Commentary

21. Who, &c.-Zion's joyful wonder at the unexpected restoration of the ten tribe

7/28/2019 Isaiah 47 50

12/21

to the mother church of Jerusalem from the Gentiles is meant. This created surplost . am desolate, a captive, and removing to and fro-rather, "bereaved of . hShe had been "put away" by Jehovah, her husband (Isa 50:1); hence her wonde

Matthew Henry's Concise Commentary49:18-23 Zion is addressed as an afflicted widow, bereaved of her children. Ncome to be a comfort to her. There are times when the church is desolate and fever, and God will repair them. God can raise up friends for returning Israelitchildren, and make them thy children. Let all deal tenderly and carefully withshall protect the church. It shall appear that God is the sovereign Lord of all.patience, wait on God for the fulfilment of his promises, shall never be confoundIsaiah 49:23New International Version(1984)Kings will be your foster fathers, and their queens your nursing mothers. Theyground; they will lick the dust at your feet. Then you will know that I amdisappointed."

Barnes' Notes on the BibleAnd kings shall be thy nursing fathers - Margin, 'Nourishers.' That is, they would

by their laws, and foster it by their influence and become the personal advocateguarding, educating, and proriding for children; and the sense is that kings andinterests of the people of God which a parent or a nurse does for a child. It iconsiderable extent fulfilled, and that many princes and monarchs have beendestined to a more ample fulfillment still in the brighter days of this world's historemarkable that, in the Sandwich and South Sea Islands, the Christian religiprotection of the kings and chiefs since its first introduction there, and has beeauthority.They shall bow down to thee with their face toward the earth - A posture i

common posture of showing great respect in the East.And lick up the dust of thy feet - An act denoting the utmost possible respect anFor they shall not be ashamed that wait for me - They who worship me shall notabasement, to show their reverence for me. Even those of most elevated ranprofoundest expressions of adoration.

Clarke's Commentary on the BibleWith their face toward the earth "With their faces to the earth" - It is well knoreverence always have been and are still carried to a great degree of extrav

brethren were introduced to him, "they bowed down themselves before him withof Persia never admitted any one to their presence without exacting this act

7/28/2019 Isaiah 47 50

13/21

Necesse est, says the Persian courtier to Conon, si in conspectum veneris, venecessary, if thou shouldest come in sight, to venerate thee as king; which theyintoxicated with success, affected this piece of oriental pride: Itaque more Perprosternentes humi corpora. "The Macedonians after the manner of the Persi

prostration." - Curtius, lib. 8. The insolence of eastern monarchs to conquerastonishing. Mr. Warmer, Observ. 2:43, gives the following instance of it fromthe ground, and kissed the prints that his victorious enemy's horse had madehad composed, to this effect: -"The mark that the foot of your horse has left upon the dust, serves me now for"The ring which I wear as the badge of my slavery, is become my richest ornam"While I shall have the happiness to kiss the dust of your feet, I shall think that fits sweetest kisses."These expressions therefore of the prophet are only general poetical images, t

great respect and reverence: and such splendid poetical images, which frequentonly as general amplifications of the subject, not as predictions to be understoothe different kinds of adoration in the east, see the note on Isaiah 44:17.

Gill's Exposition of the Entire BibleAnd kings shall be thy nursing fathers, and their queens thy nursing mothers,....and people of God, grant them liberty, and protect and defend them in their refiguratively of apostles and apostolical men, as Jerom, who are kings and priestof the word, and the breasts of ordinances; but literally of the kings and que

fulfilment, at least in part, in Cyrus, Ahasuerus, Esther, and others; but moreand Helena, Theodosius and Placilla, and others; and will have a far greater a60:3,they shall bow down toward thee with their faces toward the earth; which exprepersonages shall have for the church of God, and their entire submissionordinances of it, and to the laws and discipline of his house; for they shall nowentirely under the government of it, as to religious things; see Revelation 3:9.and lick up the dust of thy feet; the allusion is to the eastern nations, especiallyused to kiss the ground they stood on, and seemed to lick, if they did not, the dulow submission of kings and princes to the church, and their high veneration of igood of it, and their great regard and affection for the meanest of its members, tand thou shalt know that I am the Lord; the King of kings, and Lord of lords, whands, and can turn them, and bring them to a thorough submission to his willand is true and faithful to them; this will be known and owned by the church, whfor they shall not be ashamed that wait for me; or for my salvation, as thecountenance; for the discoveries and application of pardoning grace; for the pehis spiritual coming, and for eternal glory and happiness; these shall not be ashand expectation of him, nor at his coming.

Keil and Delitzsch Biblical Commentary on the Old Testament

7/28/2019 Isaiah 47 50

14/21

Such affectionate treatment does the church receive, which is assembling oncconsorts hasten to serve the re-assembled community. "And kings become ththey bow down their face to thee to the earth, and they lick the dust of thy feethoping ones are not put to shame." As foster-fathers devote all their strength

nourish children from the very marrow of their own life, so will kings become theof her growth. All that is true in the regal headship of the church will be realizcondemn itself: "vultu in terram demisso adorabunt te et pulverem pedum tuchurch, and kiss the ground upon which she stands and walks. According to Isis present in the church, and points the church itself away from all thought of hequi confidunt non pudefient ( with an auxiliary pathach, like in Isaiahinto a relative as in Isaiah 41:8; Ges. 123, 1, Anm. 1). Observe, however, that ththing which never will occur, and is never meant to occur; but by the state becoprelude of the perfected kingdom of God, in which the dualism of the state and t

Geneva Study BibleAnd kings {b} shall be thy nursing fathers, and their queens thy nursing motherearth, and lick up the {c} dust of thy feet; and thou shalt know that Iam the LOR(b) Meaning, that kings will be converted to the gospel, and bestow their power(c) Being joined with the Church, they will humble themselves to Christ their hea

Wesley's Notes49:23 Lick the dust - They shall highly reverence and honour thee. These ex

eastern people, who bowed so low as to touch the ground. Ashamed - Their exp

King James Translators' Notesnursing fathers: Heb. nourishersqueens: Heb. princesses

Jamieson-Fausset-Brown Bible Commentary23. lick . dust-that is, kiss thy feet in token of humble submission.

for they . not . ashamed . wait for me-The restoration of Israel shall be in answ19; Ps 102:16, 17; Zec 12:10; 14:3).

Isaiah 50:1New International Version(1984)This is what the LORD says: "Where is your mother's certificate of divorce withdid I sell you? Because of your sins you were sold; because of your transgressioBarnes' Notes on the Bible

7/28/2019 Isaiah 47 50

15/21

Thus saith the Lord - To the Jews in Babylon, who were suffering under his hGod had dealt with them with as much caprice and cruelty as a man did with hiput her away without any just cause.Where is the bill of your mother's divorcement? - God here speaks of himself as

church to himself, denoting the tender affection which he had for his people. TIsaiah 62:5 : 'As the bridegroom rejoiceth over the bride, so shall thy God rejoic54:5; 'Turn, O backsliding children, saith the Lord, for I am married unto you' Jis called 'the bride, the Lamb's wife.' Compare Ezekiel 16:See Lowth ondivorcement.' refers to the writing or instrument which a husband was by lawaway. This custom of divorce Moses found probably in existence among the Jedifficult if not impossible at once to remove it, he permitted it on account of the24:1; compare Matthew 19:8).It originated probably from the erroneous views which then prevailed of the n

regarded as substantially like any other compact, in which the wife became a pbeen purchased, the husband claimed the right of dismissing her when he pleaa man might put away his wife, but left these to be judged of by the people thembe done. He ordained a law which was designed to operate as a material cpassions of the husband. He designed that it should be with him, if exercised,should take time to deliberate upon it; and hence, he ordained that in all casesreleasing the wife from the marriage tie, and leaving her at liberty to pursue hDeuteronomy 24:2.It is evident that this would operate very materially in favor of the wife, and in chhusband (see Jahn's Bib. Antiq. Section 160; Michaelis' Commentary on the L

Lond. 1814, 8vo.) In the passage before us, God says that he had not rejectcaprice, sudden passion, or cruelty which husbands often evinced. There wasand he did not regard them as the children of a divorced wife. The phrase, 'yourwhom they were descended. They were not regarded as the children of a disgraOr which of my creditors is it to whom I have sold you - Among the Hebrews, a foppressed with debt, to sell his children Exodus 21:7; Nehemiah 5:5. In likenothing to make restitution, he might be sold for the theft Exodus 22:3. If a mamight be sold Leviticus 25:39; 2 Kings 4:1; Matthew 18:25. On the subject of slaregard to it, see Michaelis' Commentary on the Laws of Moses, vol. ii. pp. 155,

not been governed by any such motives in his dealings with his people. He hafelt himself under a necessity of doing, when he sold his children, or as a credhad been governed by different motives, and he had punished them only on accYe have sold yourselves - That is, you have gone into captivity only on accounhave thus become bondmen to a foreign power only by your own choice.Is your mother put away - Retaining the figure respecting divorce. The nation haon account of its transgressions.

Clarke's Commentary on the Bible

Thus saith the Lord - This chapter has been understood of the prophet himself;

7/28/2019 Isaiah 47 50

16/21

Nazareth than of Isaiah, the son of Amos.Where is the bill "Where is this bill" - Husbands, through moroseness or levitywives on slight occasions, as they were permitted to do by the law of Moses,with debt, often sold their children, which they might do for a time, till the year

practiced, appears from many passages of Scripture, and that the persons anddebts of the father. The widow, 2 Kings 4:1, complains "that the creditor is comAnd in the parable, Matthew 18:25 : "The lord, forasmuch as his servant had nand children, and all that he had, and payment to be made." Sir John Chardin'sOrient on paye ses dettes avec ses esclaves, car ils sont des principaux meublenfans. "In the east they pay their debts by giving up their slaves, for these armany places they give their children to their creditors." But this, saith God, camotives, neither am I urged by any such necessity. Your captivity therefore anand to your own folly and wickedness.

Gill's Exposition of the Entire BibleThus saith the Lord,.... Here begins a new discourse or prophecy, and thereforchapter:where is the bill of your mother's divorcement, whom I have put away? thesesame relation to the Jewish church, or synagogue, as children to a mother; ancongregation", or synagogue; who were rejected from being a church and pbecame very manifest when their city and temple were destroyed by the Romanlaw of divorce among the Jews, Deuteronomy 24:1, when a man put away his

causes of his putting her away. Now, the Lord, either as denying that he hahaving departed from him herself, and therefore challenges them to produce athe woman's hands, and so capable of being produced by her; or if there was sbe looked into, and seen whether the fault was his, or the cause in themselves,or which of my creditors is it to whom I have sold you? referring to a practice ustheir debts, they sold their children for the payment of them; seeExodus 21:7, bcreditors, not any to whom he is indebted, nor could any advantage possibly accsold to the Romans, or delivered into their hands, which, though a loss to them,but they themselves; he was not the cause of it, but their own sins, as follows:behold, for your iniquities have ye sold yourselves; or, "are sold" (w); they wertheir enemies on account of them; they had sold themselves to work wickednessold, and become slaves:and for your transgressions is your mother put away; and they her children alothe church and people of God.(w) Sept. "venditi estis", Pagninus, Montanus, Piscator, Cocceias, Vitringa.

Keil and Delitzsch Biblical Commentary on the Old TestamentThe words are no longer addressed to Zion, but to her children. "Thus saith Je

which I put her away? Or where is one of my creditors, to whom I sold you? Btransgressions is your mother put away." It was not He who had broken off the

7/28/2019 Isaiah 47 50

17/21

of Israel, whom Jehovah had betrothed to Himself, had no bill of divorce to shorenounced for ever the possibility of receiving her again (according to Deuteronhave married another. Moreover, He had not yielded to outward constraint, awhere was there on of His creditors (there is not any one) to whom He would h

unable to pay His debts, and in this way to discharge them? - a harsh demand,of insolvent debtors (Exodus 21:7; 2 Kings 4:1; Matthew 18:25). On n shcondition was indeed that of being sold and put away; but this was not the effeon the part of Jehovah. It was Israel itself that had broken off the relation in whictheir own faults, and "for your transgressions is your mother put away." Instebecause the church, although on the one hand standing higher and being olparticular time), is yet, on the other hand, orally affected by those to whom she hrecognised by her as her own.

Geneva Study BibleThus saith the LORD, Where is the {a} bill of your mother's divorcement, {b} wh{c} to whom I have sold you? Behold, for your iniquities have ye sold yourselveaway.(a) Meaning, that he has not forsaken her, but through her own opportunity as in(b) Who would declare that I have cut her off: meaning, that they could show no(c) Signifying, that he sold them not for any debt or poverty, but that they solpleasures.

Wesley's Notes50:1 Thus saith the Lord - The scope of this and the next chapter , is to vindicatwere the causes of their own calamities. Behold - You can blame none but youand miseries.

Jamieson-Fausset-Brown Bible CommentaryCHAPTER 50Isa 50:1-11. The Judgments on Israel Were Provoked by Their Crimes, yet They1. Where . mothers divorcement-Zion is "the mother"; the Jews are the children;

Jer 3:14). Gesenius thinks that God means by the question to deny that He haddone on slight pretexts by a husband (De 24:1), or that He had "sold" His and h21:7; 2Ki 4:1; Ne 5:5) under pressure of his "creditors"; that it was they whoexplains, "Show the bill of your mother's divorcement, whom . ; produce the cseen that it was not from any caprice of Mine, but through your own fault, yo52:3). Horsley best explains (as the antithesis between "I" and "yourselves" shonever given your mother a regular bill of divorcement; I have merely "put her ahusband still take her back on her submission; I have not made you, the chtherefore still have the right of a father over you, and can take you back on re

sold yourselves to sin and its penalty (1Ki 21:25).bill . whom-rather, "the bill with which I have put her away" [Maurer].

7/28/2019 Isaiah 47 50

18/21

Matthew Henry's Concise Commentary50:1-3 Those who have professed to be people of God, and seem to be dealtbeen hard with them. Here is an answer for such murmurings; God never depri

The Jews were sent into Babylon for their idolatry, a sin which broke the covenaLord of glory. God called on them to leave their sins, and prevent their own ruin.received him not. When God calls men to happiness, and they will not answedoubts concerning his power, proofs of it are given. The wonders which attendethe Son of God, Mt 27:54.

Isaiah 50:11New International Version(1984)

But now, all you who light fires and provide yourselves with flaming torches, gyou have set ablaze. This is what you shall receive from my hand: You will lie doBarnes' Notes on the BibleBehold, all ye that kindle a fire - This verse refers to the wicked. In the previousto put their trust in God, and it is there implied that they would do so. But it wouand calamity, instead of trusting in God they would confide in their own resourcewhich they might walk. But the result would be, that they would find no comfort

sorrow. The figure is continued from the previous verse. The pious who are inshall kindle for them But not so with the wicked. They attempt to kindle a light'that kindle a fire,' refers to all the plans which people form with reference to thethem through the darkness of this world. It may include, therefore, all the scpaganism, of infidelity, deism, and self-righteousness; all dependence on our gthese are false lights which people enkindle, in order to guide themselves whrevelation, and to resist his spirit. It may have had a primary reference to the Jewho relied so much on themselves; but it also includes all the plans which peoconfidence of the pious Isaiah 50:10 is in the light of God; that of the wicked is in

That compass yourselves about with sparks - There has been considerable varisparks ( ziyqth). It occurs nowhere else in the Bible, though the wordrendered in the text 'firebrands,' and in the margin 'flames,' or 'sparks.' Gesenisame word, and renders the word here, 'burning arrows, fiery darts.' The Vulgat- 'flame.' In the Syriac the word has the sense of lightning. Vitringa supposes itencompass themselves with faggots, in order to make a great conflagration. Lround about.' But it is probable that the common version has given the true sewhich give no steady and clear light, but which may be compared with a sparhuman devices for salvation bear the same resemblance to the true plan propodoes to the clear shining of a bright light like that of the sun. If this is the sense,nature of all the schemes by which the sinner hopes to save himself.

7/28/2019 Isaiah 47 50

19/21

Walk in the light of your fire - That is, you will walk in that light. It is not a codeclaration which is intended to direct their attention to the fact that if they didsuch as we often use, as when we say to a young man, 'go on a little further into poverty and shame and death.' Or as if we should say to a man near a prec

and be dashed in pieces.' The essential idea is, that this course would lead toway, and be destroyed.This shall ye have - As the result of this, you shall lie down in sorrow. Herder renOne movement of my hand upon you,And ye shall lie down in sorrow.How simple and yet how sublime an expression is this! The Messiah but lifts hdown sad and dejected, in darkness and sorrow. The idea is, that they would rhe as easy for him as is the uplifting or waving of the hand, to quench all their li25)

Clarke's Commentary on the BibleYe that kindle a fire - The fire of their own kindling, by the light of which theydesigned to express, in general, human devices and mere worldly policy, excluflatter themselves for a while with pleasing expectations and some appearanceof the authors. Or more particularly, as Vitringa explains it, it may mean the desisucceeding those of Christ, who, in pursuit of their own desperate schemes, stirfire which consumed their city and nation.That compass yourselves about with sparks "Who heap the fuel round abo

leperunt pro meazzerey meirey; nam sequitur ur." - Secker. Lushould be meazzerey, from the Septuagint, .There are others who are widely different from those already described. Withoutheir professed confidence in God - presumptuous in their trust in the mercy ofright to the kingdom of heaven, would think it criminal to doubt their final salvathand 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,paraphrased: Behold, all ye that kindle a fire - provoke war and contention; coseditions and rebellions: walk in the light of your fire - go on in your lust of psorrow - it will turn to your own perdition. See the Targum. This seems to refer tconfusion and strife; rebelling against and provoking the Romans, till at last theiand upwards of a million of themselves destroyed, and the rest led into captivity!

Gill's Exposition of the Entire BibleBehold, all ye that kindle a fire,.... To enlighten and warm yourselves; who, rejthe glorious light of his Gospel, and loving darkness rather than light, set up thepractice; or the traditions and doctrines of men to be guided by; or their own riacceptance with him:

that compass yourselves about with sparks, that fly out of the fire kindled, or arheat, and are soon out; which may denote the short lived pleasures and co

7/28/2019 Isaiah 47 50

20/21

anything of a man's own:walk in the light of your fire, and in the sparks that ye have kindled; an ironicalsatisfaction they could in their own works and doings, and get all the light and hethis shall ye have of mine hand; which you may depend upon receiving from

trusting in your own:ye shall lie down in sorrow; instead of being justified hereby, and having peacpressed down with sore distress, die in your sins, and enter into an everlastingThis was the case and state of the Jews, Romans 9:31. This is one of the passof angels, which meet a wicked man at death.(g) T. Bab. Cetubot, fol. 104. 1.

Geneva Study BibleBehold, all ye that kindle {m} a fire, that surround yourselves with sparks: walk

have kindled. This shall ye have of my hand; ye shall lie down in sorrow.(m) You have sought consolation by your own devises, and have refused ttherefore you will remain in sorrow and not be comforted.

Wesley's Notes50:11 All ye - You that reject the light which God hath set up, and seek for comfyour utmost endeavours to get comfort from these devices. This - This shallvexation and misery.

Jamieson-Fausset-Brown Bible Commentary11. In contrast to the godly (Isa 50:10), the wicked, in times of darkness, instelight for themselves to walk by) (Ec 11:9). The image is continued from Isa 519:21; 16:9, 25) are like the spark that goes out in an instant in darkness (compsparks-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, theyproportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow

Matthew Henry's Concise Commentary50:10,11 A child of God is afraid of incurring his displeasure. This grace usuwhen other graces appear not. Those that truly fear God, obey the voice of Chbe without views of eternal happiness. What is likely to be an effectual cure iLord; and let him stay himself upon the promises of the covenant, and build hisname of his, The Lord our Righteousness; stay himself upon God as his God, iwarned not to trust in themselves. Their own merit and sufficiency are light anshort-lived, and soon gone; yet the children of this world, while they last, seek tand pleasure in the light of them. Those that make the world their comfort, acertainly meet with bitterness in the end. A godly man's way may be dark, bu

wicked man's way may be pleasant, but his end and abode for ever will be utter

7/28/2019 Isaiah 47 50

21/21