Isaiah 47 50

Isaiah 47:7
New International Version (1984)
You said, 'I will continue forever--the eternal queen!' But you did not consider thes
Barnes' Notes on the Bible
And thou saidst, I shall be a lady for ever - This passage describes the pride and s her wealth; the strength of her gates and walls; and in her abundant resources to was ten miles square; and it was supposed to contain provisions enough to m moreover, no symptoms of internal decay; there were no apparent external reason were no causes at work, which human sagacity could detect, which would prevent Thou didst not lay these things to thy heart - Thou didst not consider what, under the effect of treating a captured and oppressed people in this manner. Babylon haughtiness, and oppressions, she would be able to stand forever. Neither didst remember the latter end of it - The end of pride, arrogance, and learned from the fate of other kingdoms that had been, like her, arrogant and crue she refused to learn a lesson from their doom. So common is it for nations to d common for individuals to neglect the warnings furnished by the destruction of the
Clarke's Commentary on the Bible
So that thou didst not "Because thou didst not" - For ad, read al; so two MS "the latter end of it, "read acharithecha, "thy latter end;" so thirteen MSS., a and seventh verses are wanting in one of my oldest MSS.
Gill's Exposition of the Entire Bible
And thou saidst, I shall be a lady for ever,.... That her monarchy would continue in nations to the end of the world. So mystical Babylon, when near her ruin, will s Revelation 18:7, so that thou didst not lay these things to thy heart; neither the sins she had be towards the people of God; nor the evils foretold should come upon her; these s repent of the one, and prevent the other: neither didst remember the latter end of it; or, "thy latter end" (f); either her own l had committed, as Jarchi; the end of her pride, that she should be humbled destruction, the end she should come to at last; this she never thought of, but pu not the latter end of Jerusalem, who, though a lady too, fell by her own hand; wh consider what would befall the Jews in the latter day; that God would put an e Babylon, as he had foretold. (f) "novissimi tui", Vatablus; who observes a various reading. In some copies it is " Latin.
Geneva Study Bible
And thou saidst, I shall be a lady for ever: so that thou didst not lay these things to of it.
Wesley's Notes
47:7 These things - Thy cruel usages of my people, and the heavy judgments w remember - Thou didst not consider what might and was likely to befal thee afterw
Jamieson-Fausset-Brown Bible Commentary
7. so that-Through thy vain expectation of being a queen for ever, thou didst a believe "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 ever."
Matthew Henry's Concise Commentary
47:7-15 Let us beware of acting and speaking as Babylon did; of trusting in tyrann relying on ourselves, and ascribing success to our own prudence and wisdom; les of prosperity, are apt to fancy themselves out of the reach of adversity. It is also because they think to be secret in wicked ways. But their security shall be thei foregoing, those lessons of humility and trust in God which they convey. If we be be with the righteous and the wicked to all eternity. We may learn how to escape t through life, hope in death, and everlasting happiness. Let us then stand aloof from

Isaiah 47:13
All the counsel you have received has only worn you out! Let your astrologe predictions month by month, let them save you from what is coming upon you.

Thou art wearied - Thou hast practiced so many arts, and practiced them so long, here referred to, are those which the astrologers and diviners would take in exa indications of future events. Let now the astrologers - Call in now the aid of the various classes of diviners o impending calamity and ruin. The words rendered here 'astrologers' ( ho of the heavens;" those who divided, or cut up the heavens for the purpose of au this art was is not certainly known. It is probable that it referred to their designating of the planets in certain parts of the heavens, as being fortunate and prop unpropitious. At first, astrology was synonymous with astronomy. But in proces professes to discover certain connections between the position and movements occur on the earth. It was supposed that the rising and setting, the conjunction and opposition of the fates of people; over the health of their bodies, the character of their minds, and would seem, the positions of the stars as mere signs of the events which were to f portion, supposed that those positions had a positive influence in directing and con
of this science is involved in great obscurity. Aristotle ascribes the invention to the this opinion, and Cicero traces it to the same origin. Lucian says that both these n the Ethiopians, and that the Greeks owed their knowledge of this pretended scien it is probable, however, much more early in India; and in China it appears to be co The Arabians have been distinguished for their attachment to it; and even Tycho Kepler believed that the conjunctions of the planets were capable of producin remarkable fact that Lord Bacon thought that the science required to be purified fr who wish to inquire into the various systems of astrology, and the arts by which t in the world, may consult the "Edin. Encyclopedia," Art. "Astrology," and the autho the passage before us, and which was practiced in Babylon, was, probably, that o occur by the observation of the positions of the heavenly bodies. The star-gazers - Those who endeavor to tell what will occur by the contemplation The monthly prognosticators - Margin, 'That give knowledge concerning the month they give knowledge of what events might be expected to occur during the month; high or low, etc. Something of this kind is still retained by those persons who spea of weather at the change of the moon - all of which is just as wise as were the o This whole passage would have been more literally and better translated by pres up now and save thee, who are astrologers; who gaze upon the stars, and who come upon thee.'
From these things "What are the events" - For measher, read mah thee."
Thou art wearied in the multitude of thy counsels,.... Taken of astrologers, diviners any satisfactory answers to questions put to them, or to give good advic Nebuchadnezzar's consultation with them about his dream; and Belshazzar's abo very night that the city was taken, Daniel 2:2, let now the astrologers; or, "viewers of the heavens" (s); not that look upon them, in order to glorify him; but that examine the face of the skies, and the position of t aspects on each other, in order to foretell what shall be below: or, "the dividers o the use of the word in the Arabic language; who divide the heavens into so many same use of the word, fix and determine things according to the stars; and who ne and, according to their position, conjunction, aspect, and influence, judge what wil (w), that the Chaldeans, by long observation of the stars, were thought to have for should happen to everyone, and what fate he was born to: the monthly prognosticators; or "that make known months", or "for the months" (x will be, and what things shall happen; such as our almanac makers. Let these now and stand up and save thee from those things that shall come upon thee; which foretell these things by their art, it could not be thought they could give any di methods that would secure from them.
(s) "speculantes coelos", Pagninus, Montanus, Tigurine version; "contemplatore Golius, Castel. (u) Sepher Shorash. rad. (w) De Divinatione, l. 1. c. 1.((x) "cogn Montanus; "qui notas faciunt in menses", Junius & Tremellius, Piscator; i.e. Cocceius; "indicantes novilunia", Vitringa.
Geneva Study Bible
Thou art wearied in the multitude of thy counsels. Let now the astrologers, the sta and save thee from these things that shall come upon thee.
Wesley's Notes
47:13 Wearied - Thou hast spent thy time and strength in going from one to anoth
King James Translators' Notes
astrologers: Heb. viewers of the heavens the monthly...: Heb. that give knowledge concerning the months
13. wearied-(compare Isa 57:10; Eze 24:12). astrologers-literally, those who form combinations of the heavens; who watch con of the configurations of the sky" [Horsley]. Gesenius explains it: the dividers of th four signs:-the horoscope, or sign which arose at the time one was born; the towards the west; and the hypogee. monthly prognosticators-those who at each new moon profess to tell thereby Version, "save . from those things," &c.; but, "They that at new moons make know come upon thee" [Maurer].

Isaiah 48:6
You have heard these things; look at them all. Will you not admit them? "From things unknown to you.

Thou hast heard - You are witnesses that the prediction was uttered long before it See all this - Behold how it is all fulfilled. Bear witness that the event is as it was pr And will ye not declare it? - Will you not bear witness to the entire fulfillment of the testify that what he had declared had come to pass, and calls on them to make th God (see the notes at Isaiah 44:8). I have showed thee new things from this time - From this time I make known a thi have a similar demonstration that Yahweh is God. The 'new thing' here referred to
from the captivity at Babylon - a new thing, in contradistinction from those whic already fulfilled (see the notes at Isaiah 42:9; Isaiah 43:19). Even hidden things - Events which are so concealed that they could not be c contemplation of mere natural causes. They are, as it were, laid up in dark treas be known only by him to whom 'the darkness shineth as the day,' and to whom the
Thou hast heard, see all this "Thou didst hear it beforehand; behold, the whole is a hazzeh, this; thou hast heard the whole of this: the Syriac has vecha whole." Perhaps it should be hinneh, behold. In order to express the full sense
Thou hast heard, see all this: and will ye not declare it?.... You have heard of all t were; how they came to pass exactly as they were predicted; now look over these see the exact completion of them; and when you have so done, can you be so sto own and confess them? I have showed thee new things from this time, even hidden things, and thou didst Babylonish empire, and the deliverance of the Jews by Cyrus, prophesied just now to pass, newly revealed, which were hidden in the breast of God, and unknow typical of redemption by the incarnate Son of God, whose incarnation, and salvatio things; and of the new state of things under the Gospel dispensation, when a ordinances of which are new; the whole Gospel is a hidden mystery, and unknow Spirit of God.
Keil and Delitzsch Biblical Commentary on the Old Testament
But in order to determine exactly what "the former things" were, which Jehovah h them to this idol or the other, we must add Isaiah 48:6-8 : "Thou hast heard it, loo give thee new things to hear from this time forth, and hidden things, and what tho ago; and thou hast not heard it before, that thou mightest not say, Behold, I knew did thine ear open itself to it long ago: for I knew thou art altogether faithless, and meaning of the question in Isaiah 48:6 is very obvious: they must acknowledge 43:10; Isaiah 44:8), that Jehovah has foretold all that is now confirmed by the evid are the events experienced by the people from the very earliest times (Isaiah 46:9 especially the first half or epoch of this period itself, which expired at the time th object of the prediction was to guard Israel against ascribing to its idols that which of events that had occurred in favour of Israel), the "former things" must include t the Babylonian captivity through the revolution brought to pass by Cyrus. Hence Israel with its attendant circumstances, and that not merely on its outward s glorification of the redeemed people in the midst of a world of nations converted heaven and a new earth; in short, the New Testament aeon (compare , facts which contribute to its ultimate completion (f. Isaiah 42:9). The announcem hitherto secret things (cf., Romans 16:25) take place from this time forward; Israel
, "from this day forward," Isaiah 43:13), that it may not lay claim to the knowl drawn from itself. This thought is carried to a climax in Isaiah 48:8 in three corre signifies patescere here, as in Isaiah 60:11 (Ewald, 120, a). Jehovah had sa to be feared that, with their faithlessness and tendency to idolatry, which had r abuse it. This is strange! On the one hand, the rise of Cyrus is spoken of here as p "former things," and as knowable through prophecy - a statement which favours before the captivity; and, on the other hand, a distinction is drawn between thes were intentionally not predicted before the expiration of these "former things," whi their having been composed before the captivity; since, as Ruetschi observes, i have acted in direct opposition to Jehovah's design." But in actual fact, the dilemm these prophecies find themselves, is comparatively worse than this. For the princi captivity could not possibly have known or predicted anything concerning Cyrus these prophecies to a prophet of the time of the captivity, since they expressly and event foreknown and predicted by the God of prophecy. Now, if it is Isaiah who captivity, we can understand both of these: viz., the retrospective glance at previo that prepared the way for the redemption from Babylon, since, so far as the prop 13-14:23; Isaiah 21:1-10, and also Isaiah 11:10-12 (Micah 4:10), are fused into prospective glance at prophecies which are now first to be uttered, and events accomplished; inasmuch as the revelations contained in these prophecies concer more especially so far as they grew out of the idea of the "servant of Jehovah," m prophet himself, and never heard of before. Meanwhile our exposition is not affe firmly maintain, that the prophet who is speaking here has his standpoint in the m condition of suffering and punishment and its approaching termination.
Geneva Study Bible
Thou hast heard, see all this; and will not ye {g} declare it? I have showed ye new thou didst not know them. (g) Will you not acknowledge my blessing, and declare it to others?
Wesley's Notes
48:6 See - As thou hast heard all these things, from time to time, seriously cons you not be forced to acknowledge the truth of what I say? Shewed - And I have n such as 'till this time were wholly unknown to thee, concerning thy deliverance out
6. Thou, &c.-So "ye are my witnesses" (Isa 43:10). Thou canst testify the predictio this," 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 contradistinctio (Isa 42:9; 43:19). Antitypically, the prophecy has in view the "new things" of the go 21:5). From this point forward, the prophecies as to Messiah's first and second ad circumstantial distinctness, such as did not characterize the previous ones, even
mystical Babylon of Revelation. hidden-which could not have been guessed by political sagacity (Da 2:22, 29; 1Co
48:1-8 The Jews valued themselves on descent from Jacob, and used the themselves respecting Jerusalem and the temple, yet there was no holiness in th but take the name of the Lord in vain. By prophecy they were shown how God wo God has said and done enough to prevent men's boasting of themselves, whic sooner or later every mouth shall be stopped, and all become silent before Him. W original sin is, actual sin will follow. Does not the conscience of every man witnes us, and render us doers of the word

Isaiah 49:4
But I said, "I have labored to no purpose; I have spent my strength in vain and fo hand, and my reward is with my God."

Then I said - I the Messiah. In the previous verses he speaks of his appointment design here is to prepare the way for the announcement of the fact that he would m be for a light to the Gentiles. For this purpose he speaks of his labors among his which attended his work at the commencement, but consoles himself with the refl labors would not go unrewarded. I have labored in vain - This is to be regarded as the language of the Mess comparatively little success; and when in view of that fact, he would commit hims other nations. The expression used here is not to be taken absolutely, as if he h had comparatively no success; he was not received and welcomed by the united as a whole. It is true that the Saviour had success in his work, and far more succ at 1 Corinthians 15:6). But it is also true that by the nation at large he was despise were not results in his ministry, at all commensurate with the severity of his labors, I have spent my strength for nought - Comparatively for nought. This does not me as he desired to be (compare the notes at Isaiah 53:11); but it means, that in his p and seen comparatively little fruit of his toils. Yet surely my judgment is with the Lord - My cause is committed to him, and he the speaker, that God approved of his work, and that he would ultimately give s sense is, 'I know that Jehovah approves my work, and that he will grant me the rew And my work with my God - Margin, 'Reward' (see the notes at Isaiah 40:10). The accept his work though it was rejected by mankind. It indicates perfect confidence of his favor, though his work was comparatively unsuccessful - a spirit which, it whole life of the Redeemer. Never did he doubt that God approved his work; neve
as if God would not ultimately give success to his plans and to the labors of his li not attempt to avenge himself for being rejected, or for any of the injuries don reputation, his plans, his labors, all with God, believing that his cause was the cau rewarded for all his toils. This verse teaches: 1. That the most faithful labors, the most self-denying toil, and the efforts of the m the Redeemer of the world had occasion to say that he had labored in vain, assu they have occasion to use the same language. It maybe no fault of the ministry th sinful, and opposition may be got up so mighty, as to frustrate their plans, and prev 2. Yet, though at present unsuccessful, faithful labor will ultimately do good, and b honest 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 assurance ground of their acceptance is not the success of their labors. They will be accep and 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 turn example of the Redeemer, and say, 'my judgment is with Jehovah. My cause is h him.' To do this as he did, they should labor as he did; they should honestly dev service; and then they can confidently commit all to him, and then and then only that their work will be ultimately blessed, and that they will find acceptance with him
Then I said,.... The Messiah said, by way of objection, in a view of what treatme work, 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 of but issued in the redemption and salvation of his people; but of his ministry and m which, with respect to them, were in vain, as to their conversion and reforma doctrines and miracles, refusing to be gathered by him, being a faithless and perve I have spent my strength for naught, and in vain; by frequent preaching and w place: the same thing is designed as before, repeated in other words, to express wickedness 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 Targ office; how prudently, diligently, and faithfully he had executed it; and what was h and with this he corrects his former complaint, and makes himself easy, and quiets and my work with my God; or the reward of my works is before my God, as the T his work was assigned him by the Lord, so his reward was promised him, and w his work, be asked for his reward, and had it, John 17:4.
In the next v. the speaker meets the words of divine calling and promise with however. "And I, I said, I have wearied myself in vain, and thrown away my streng with Jehovah, and my reward with my God." The Vav with which the v. opens int calling he had received, and the apparent failure of his work. , however, deno this, that there was neither reality nor truth in his call. The relation between the cla
and Jonah 2:5 (where we find , which is more rarely used in this adversative se the psalm of Hezekiah in Isaiah 38:10 with the antithesis in Psalm 38:15. In the m the thought came upon him, that it was a failure; but this disturbance of his r confident assurance that his mishpt (i.e., his good right in opposition to all contra result and fruit of the work, which is apparently in vain) are with Jehovah, and vindicate His servant's right, and crown his labour with success. We must not allow Isaiah 40:10; Isaiah 62:11. The words are not spoken in a collective capacity an lamentation of Israel as a people, in Isaiah 40:27, is expressed very differently.
Geneva Study Bible
Then I said, I have {f} laboured in vain, I have spent my strength for nothing, a LORD, and my work with my God. (f) Thus Christ in his members complains that his labour and preaching take no approved by God.
Wesley's Notes
49:4 Then said I - Lord, thou sayest thou wilt be glorified by my ministry; but I find fruit of my word and works among the Israelites. My judgment - My right, the rew my right.
my work: or, my reward

4. I-Messiah. in vain-comparatively in the case of the greater number of His own countrymen. Him not" (Isa 53:1-3; Lu 19:14; Joh 1:11; 7:5). Only a hundred twenty disciples 1:15). yet . my judgment . with the Lord-Ultimately, God will do justice to My cause, and 62:11) My labors and sufferings. He was never "discouraged" (Isa 42:4; 50:7, 10 the time, left the result with God, confident of final triumph (Isa 53:10-12; 1Pe 2: 4:19).
49:1-6 The great Author of redemption shows the authority for his work. The swo all at enmity with them. His sharp arrows wound the conscience; but all these w him for mercy. But even the Redeemer, who spake as never man spake in his pe And if Jacob will not be brought back to God, and Israel will not be gathered, sti fulfilled in the calling of the Gentiles. Men perish in darkness. But Christ enlightens

Isaiah 49:21
Then you will say in your heart, 'Who bore me these? I was bereaved and barren up? I was left all alone, but these--where have they come from?

Then shalt thou say in thine heart - Thou shalt wonder at the multitude, and sh come. This verse is designed to describe the great increase of the true people of G deprived of her children, who should suddenly see herself surrounded with astonishment from where they all came. Who hath begotten me these - The idea here is, that the increase would be from increase of Zion or Jerusalem, but they would come in from abroad - as if a fami by an accession from other families. I have lost my children - Jerusalem had been desolated by wars, and had beco (compare the notes at Isaiah 47:8-9). A captive, and removing to and fro - A captive in Babylon, and compelled to wan and distant country. These, where had they been? - The image in this entire verse is one of great suddenly deprived of all her children, who had been made a widow, and conveye ruin spread all around her dwelling, and regarded herself as alone. Suddenly surrounded with a happy family. She sees it increased beyond its former numbers prosperity. She looks with surprise on this accession, and asks with wonder fro have been. The language in this verse is beautifully expressive of the agitation o would be thus produced. The idea is plain. Jerusalem had been desolate. Her inh put to death. But she should be restored, and the church of God would be increa so much that the narrow limits which had been formerly occupied - the territory of numbers that would be united to those who professed to love and worship God.
These, where had they been "These then, where were they?" - The conjunction is thirty-two MSS. (nine ancient) of Kennicott's, and fifty-four of De Rossi's, and so note on Isaiah 49:12 (note).
Then shalt thou say in thine heart,.... In, a way of admiration, secretly within hers in; 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 flesh instruments, yet not the cause; but God only, Father, Son, and Spirit, to whom wonderful work of God; it is unaccountable to the natural man; it is amazing astonishment to the church of God; especially when on a sudden, and without me
and particularly when these come from among the Gentiles, which seems to be the seeing I have lost my children; by captivity and the sword, by the tyranny and crue and am desolate; or alone, as if without a husband, or any to take care of her: this the reign of antichrist, Revelation 12:14, while she seems to be forsaken of the Lor 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 of p this to the case of the Jews in the Babylonish captivity: and who hath brought up these? the same that begot them, even the Lord himsel the milk of the Gospel, and the breasts of Gospel ordinances; so that they are bro men to fathers, till they become perfect men; even the church in the wilderness time, 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 and these, where had they been? in the ruins of Adam's fall; in a state of darkness; in the hands of Satan, and among wicked men; even in Babylon itself, but now called
The words that sound in the ears of Zion are now followed by the thought of aston "And thou wilt say in thy heart, Who hath borne me these, seeing I was robbe away; and these, who hath brought them up? Behold, I was left alone; these, surrounded by a great multitude of children, and yet she was robbed of children, 'gulm d, e.g., es-sachr el'gulm d, the hardest stone, mostly as a sugstantive the Syriac gelomo, stony ground, related to chlam, whence challm sh, gravel, lump or mass), i.e., one who seemed utterly incapacitated for bearing children any these (not, who hath begotten, and which is an absurd question)? She cannot be her children's children. As a tree, whose foliage is all faded away, is called n b g lh ves rh, extorris et remota (s r equals m sr, like s g in Proverbs children have been carried away into exile. In the second question, the thought h she finds herself surrounded are her own children; but as she was left alone, w foreign land, she cannot comprehend where they have been hitherto concealed, o people.
Geneva Study Bible
Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lo removing to and fro? and who hath brought up these? Behold, I was left alone; the
Wesley's Notes
49:21 Who - Whence have I this numberless issue? Seeing - Seeing I was in husband, being forsaken by God, who formerly owned himself for my husband.
21. Who, &c.-Zion's joyful wonder at the unexpected restoration of the ten tribes.
to the mother church of Jerusalem from the Gentiles is meant. This created surpris lost . am desolate, a captive, and removing to and fro-rather, "bereaved of . hav She had been "put away" by Jehovah, her husband (Isa 50:1); hence her wonder a
49:18-23 Zion is addressed as an afflicted widow, bereaved of her children. Num come to be a comfort to her. There are times when the church is desolate and few ever, and God will repair them. God can raise up friends for returning Israelite children, and make them thy children. Let all deal tenderly and carefully with yo shall protect the church. It shall appear that God is the sovereign Lord of all. An patience, wait on God for the fulfilment of his promises, shall never be confounded

Isaiah 49:23
Kings will be your foster fathers, and their queens your nursing mothers. They w ground; they will lick the dust at your feet. Then you will know that I am th disappointed."

And kings shall be thy nursing fathers - Margin, 'Nourishers.' That is, they would p by their laws, and foster it by their influence and become the personal advocates guarding, educating, and proriding for children; and the sense is that kings and pr interests of the people of God which a parent or a nurse does for a child. It is n considerable extent fulfilled, and that many princes and monarchs have been th destined to a more ample fulfillment still in the brighter days of this world's history remarkable that, in the Sandwich and South Sea Islands, the Christian religion protection of the kings and chiefs since its first introduction there, and has been authority. They shall bow down to thee with their face toward the earth - A posture ind common posture of showing great respect in the East. And lick up the dust of thy feet - An act denoting the utmost possible respect and v For they shall not be ashamed that wait for me - They who worship me shall not b abasement, to show their reverence for me. Even those of most elevated rank profoundest expressions of adoration.
With their face toward the earth "With their faces to the earth" - It is well known reverence always have been and are still carried to a great degree of extravag brethren were introduced to him, "they bowed down themselves before him with th of Persia never admitted any one to their presence without exacting this act of
Necesse est, says the Persian courtier to Conon, si in conspectum veneris, vene necessary, if thou shouldest come in sight, to venerate thee as king; which they c intoxicated with success, affected this piece of oriental pride: Itaque more Persa prosternentes humi corpora. "The Macedonians after the manner of the Persian prostration." - Curtius, lib. 8. The insolence of eastern monarchs to conquered astonishing. Mr. Warmer, Observ. 2:43, gives the following instance of it from D'H the ground, and kissed the prints that his victorious enemy's horse had made th had composed, to this effect: "The mark that the foot of your horse has left upon the dust, serves me now for a c "The ring which I wear as the badge of my slavery, is become my richest ornamen "While I shall have the happiness to kiss the dust of your feet, I shall think that for its sweetest kisses." These expressions therefore of the prophet are only general poetical images, tak great respect and reverence: and such splendid poetical images, which frequently only as general amplifications of the subject, not as predictions to be understood a the different kinds of adoration in the east, see the note on Isaiah 44:17.
And kings shall be thy nursing fathers, and their queens thy nursing mothers,.... W and people of God, grant them liberty, and protect and defend them in their relig figuratively of apostles and apostolical men, as Jerom, who are kings and priests u of the word, and the breasts of ordinances; but literally of the kings and queen fulfilment, at least in part, in Cyrus, Ahasuerus, Esther, and others; but more so and Helena, Theodosius and Placilla, and others; and will have a far greater acc 60:3, they shall bow down toward thee with their faces toward the earth; which express personages shall have for the church of God, and their entire submission an ordinances of it, and to the laws and discipline of his house; for they shall now be entirely 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, especially th used to kiss the ground they stood on, and seemed to lick, if they did not, the dus low submission of kings and princes to the church, and their high veneration of it; good of it, and their great regard and affection for the meanest of its members, the and thou shalt know that I am the Lord; the King of kings, and Lord of lords, who hands, and can turn them, and bring them to a thorough submission to his will; a and is true and faithful to them; this will be known and owned by the church, when for they shall not be ashamed that wait for me; or for my salvation, as the Ta countenance; for the discoveries and application of pardoning grace; for the perfo his spiritual coming, and for eternal glory and happiness; these shall not be asham and expectation of him, nor at his coming.
Such affectionate treatment does the church receive, which is assembling once consorts hasten to serve the re-assembled community. "And kings become thy f they bow down their face to thee to the earth, and they lick the dust of thy feet; a hoping ones are not put to shame." As foster-fathers devote all their strength an nourish children from the very marrow of their own life, so will kings become the s of her growth. All that is true in the regal headship of the church will be realize condemn itself: "vultu in terram demisso adorabunt te et pulverem pedum tuor church, and kiss the ground upon which she stands and walks. According to Isaia is present in the church, and points the church itself away from all thought of her o qui confidunt non pudefient ( with an auxiliary pathach, like in Isaiah 47 into a relative as in Isaiah 41:8; Ges. 123, 1, Anm. 1). Observe, however, that the thing which never will occur, and is never meant to occur; but by the state becom prelude of the perfected kingdom of God, in which the dualism of the state and the
Geneva Study Bible
And kings {b} shall be thy nursing fathers, and their queens thy nursing mothers: earth, and lick up the {c} dust of thy feet; and thou shalt know that I am the LORD: (b) Meaning, that kings will be converted to the gospel, and bestow their power an (c) Being joined with the Church, they will humble themselves to Christ their head,
Wesley's Notes
49:23 Lick the dust - They shall highly reverence and honour thee. These expr eastern people, who bowed so low as to touch the ground. Ashamed - Their expec
nursing fathers: Heb. nourishers queens: Heb. princesses

23. 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 answer 19; Ps 102:16, 17; Zec 12:10; 14:3).

Isaiah 50:1
This is what the LORD says: "Where is your mother's certificate of divorce with wh did I sell you? Because of your sins you were sold; because of your transgression

Thus saith the Lord - To the Jews in Babylon, who were suffering under his han God had dealt with them with as much caprice and cruelty as a man did with his w put her away without any just cause. Where is the bill of your mother's divorcement? - God here speaks of himself as th church to himself, denoting the tender affection which he had for his people. Thi Isaiah 62:5 : 'As the bridegroom rejoiceth over the bride, so shall thy God rejoice 54:5; 'Turn, O backsliding children, saith the Lord, for I am married unto you' Jere is called 'the bride, the Lamb's wife.' Compare Ezekiel 16:See Lowth on H divorcement.' refers to the writing or instrument which a husband was by law ob away. This custom of divorce Moses found probably in existence among the Jews difficult if not impossible at once to remove it, he permitted it on account of the ha 24:1; compare Matthew 19:8). It originated probably from the erroneous views which then prevailed of the natu regarded as substantially like any other compact, in which the wife became a purc been purchased, the husband claimed the right of dismissing her when he please a man might put away his wife, but left these to be judged of by the people themse be done. He ordained a law which was designed to operate as a material che passions of the husband. He designed that it should be with him, if exercised, n should take time to deliberate upon it; and hence, he ordained that in all cases a releasing the wife from the marriage tie, and leaving her at liberty to pursue he Deuteronomy 24:2. It is evident that this would operate very materially in favor of the wife, and in chec husband (see Jahn's Bib. Antiq. Section 160; Michaelis' Commentary on the Law Lond. 1814, 8vo.) In the passage before us, God says that he had not rejected caprice, sudden passion, or cruelty which husbands often evinced. There was a and he did not regard them as the children of a divorced wife. The phrase, 'your m whom they were descended. They were not regarded as the children of a disgrace Or which of my creditors is it to whom I have sold you - Among the Hebrews, a fat oppressed with debt, to sell his children Exodus 21:7; Nehemiah 5:5. In like m nothing to make restitution, he might be sold for the theft Exodus 22:3. If a man might be sold Leviticus 25:39; 2 Kings 4:1; Matthew 18:25. On the subject of slave regard to it, see Michaelis' Commentary on the Laws of Moses, vol. ii. pp. 155, f not been governed by any such motives in his dealings with his people. He had n felt himself under a necessity of doing, when he sold his children, or as a credito had been governed by different motives, and he had punished them only on accou Ye have sold yourselves - That is, you have gone into captivity only on account have thus become bondmen to a foreign power only by your own choice. Is your mother put away - Retaining the figure respecting divorce. The nation has on account of its transgressions.
Thus saith the Lord - This chapter has been understood of the prophet himself; bu
Nazareth than of Isaiah, the son of Amos. Where is the bill "Where is this bill" - Husbands, through moroseness or levity of wives on slight occasions, as they were permitted to do by the law of Moses, De with debt, often sold their children, which they might do for a time, till the year of practiced, appears from many passages of Scripture, and that the persons and th debts of the father. The widow, 2 Kings 4:1, complains "that the creditor is come And in the parable, Matthew 18:25 : "The lord, forasmuch as his servant had not and children, and all that he had, and payment to be made." Sir John Chardin's M Orient on paye ses dettes avec ses esclaves, car ils sont des principaux meubles enfans. "In the east they pay their debts by giving up their slaves, for these are many places they give their children to their creditors." But this, saith God, cann motives, neither am I urged by any such necessity. Your captivity therefore and and to your own folly and wickedness.
Thus saith the Lord,.... Here begins a new discourse or prophecy, and therefore chapter: where is the bill of your mother's divorcement, whom I have put away? these wo same relation to the Jewish church, or synagogue, as children to a mother; and s congregation", or synagogue; who were rejected from being a church and peo became very manifest when their city and temple were destroyed by the Romans; law of divorce among the Jews, Deuteronomy 24:1, when a man put away his w causes of his putting her away. Now, the Lord, either as denying that he had having departed from him herself, and therefore challenges them to produce any the woman's hands, and so capable of being produced by her; or if there was suc be looked into, and seen whether the fault was his, or the cause in themselves, wh or which of my creditors is it to whom I have sold you? referring to a practice used their debts, they sold their children for the payment of them; see Exodus 21:7, but creditors, not any to whom he is indebted, nor could any advantage possibly accru sold to the Romans, or delivered into their hands, which, though a loss to them, w 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 were their enemies on account of them; they had sold themselves to work wickedness, sold, and become slaves: and for your transgressions is your mother put away; and they her children along the church and people of God. (w) Sept. "venditi estis", Pagninus, Montanus, Piscator, Cocceias, Vitringa.
The words are no longer addressed to Zion, but to her children. "Thus saith Jeho which I put her away? Or where is one of my creditors, to whom I sold you? Beh transgressions is your mother put away." It was not He who had broken off the re
of Israel, whom Jehovah had betrothed to Himself, had no bill of divorce to show, renounced for ever the possibility of receiving her again (according to Deuteronom have married another. Moreover, He had not yielded to outward constraint, and where was there on of His creditors (there is not any one) to whom He would hav unable to pay His debts, and in this way to discharge them? - a harsh demand, w of insolvent debtors (Exodus 21:7; 2 Kings 4:1; Matthew 18:25). On n sheh condition was indeed that of being sold and put away; but this was not the effect on the part of Jehovah. It was Israel itself that had broken off the relation in which their own faults, and "for your transgressions is your mother put away." Instead because the church, although on the one hand standing higher and being olde particular time), is yet, on the other hand, orally affected by those to whom she ha recognised by her as her own.
Geneva Study Bible
Thus saith the LORD, Where is the {a} bill of your mother's divorcement, {b} whom {c} to whom I have sold you? Behold, for your iniquities have ye sold yourselves, away. (a) Meaning, that he has not forsaken her, but through her own opportunity as in H (b) Who would declare that I have cut her off: meaning, that they could show no on (c) Signifying, that he sold them not for any debt or poverty, but that they sold pleasures.
Wesley's Notes
50:1 Thus saith the Lord - The scope of this and the next chapter , is to vindicate G were the causes of their own calamities. Behold - You can blame none but yours and miseries.
CHAPTER 50 Isa 50:1-11. The Judgments on Israel Were Provoked by Their Crimes, yet They A 1. Where . mothers divorcement-Zion is "the mother"; the Jews are the children; a Jer 3:14). Gesenius thinks that God means by the question to deny that He had g done on slight pretexts by a husband (De 24:1), or that He had "sold" His and her 21:7; 2Ki 4:1; Ne 5:5) under pressure of his "creditors"; that it was they who s explains, "Show the bill of your mother's divorcement, whom . ; produce the cre seen that it was not from any caprice of Mine, but through your own fault, your 52:3). Horsley best explains (as the antithesis between "I" and "yourselves" shows never given your mother a regular bill of divorcement; I have merely "put her awa husband still take her back on her submission; I have not made you, the child therefore still have the right of a father over you, and can take you back on repe sold yourselves to sin and its penalty (1Ki 21:25). bill . whom-rather, "the bill with which I have put her away" [Maurer].
50:1-3 Those who have professed to be people of God, and seem to be dealt se been hard with them. Here is an answer for such murmurings; God never deprive The Jews were sent into Babylon for their idolatry, a sin which broke the covenant Lord of glory. God called on them to leave their sins, and prevent their own ruin. L received him not. When God calls men to happiness, and they will not answer, doubts concerning his power, proofs of it are given. The wonders which attended h the Son of God, Mt 27:54.

Isaiah 50:11
But now, all you who light fires and provide yourselves with flaming torches, go, you have set ablaze. This is what you shall receive from my hand: You will lie dow

Behold, all ye that kindle a fire - This verse refers to the wicked. In the previous v to put their trust in God, and it is there implied that they would do so. But it would and calamity, instead of trusting in God they would confide in their own resources, which they might walk. But the result would be, that they would find no comfort, a sorrow. The figure is continued from the previous verse. The pious who are in da shall kindle for them But not so with the wicked. They attempt to kindle a light fo 'that kindle a fire,' refers to all the plans which people form with reference to their them through the darkness of this world. It may include, therefore, all the sche paganism, of infidelity, deism, and self-righteousness; all dependence on our goo these are false lights which people enkindle, in order to guide themselves when revelation, and to resist his spirit. It may have had a primary reference to the Jews who relied so much on themselves; but it also includes all the plans which peopl confidence of the pious Isaiah 50:10 is in the light of God; that of the wicked is in t That compass yourselves about with sparks - There has been considerable variet sparks ( ziyqth). It occurs nowhere else in the Bible, though the word rendered in the text 'firebrands,' and in the margin 'flames,' or 'sparks.' Gesenius same word, and renders the word here, 'burning arrows, fiery darts.' The Vulgate - 'flame.' In the Syriac the word has the sense of lightning. Vitringa supposes it m encompass themselves with faggots, in order to make a great conflagration. Low round about.' But it is probable that the common version has given the true sens which give no steady and clear light, but which may be compared with a spark s human devices for salvation bear the same resemblance to the true plan propose does to the clear shining of a bright light like that of the sun. If this is the sense, it nature of all the schemes by which the sinner hopes to save himself.
Walk in the light of your fire - That is, you will walk in that light. It is not a com declaration which is intended to direct their attention to the fact that if they did th such as we often use, as when we say to a young man, 'go on a little further in a to poverty and shame and death.' Or as if we should say to a man near a precip and be dashed in pieces.' The essential idea is, that this course would lead to r way, and be destroyed. This shall ye have - As the result of this, you shall lie down in sorrow. Herder rend One 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 his down sad and dejected, in darkness and sorrow. The idea is, that they would rec he as easy for him as is the uplifting or waving of the hand, to quench all their ligh 25)
Ye that kindle a fire - The fire of their own kindling, by the light of which they w designed to express, in general, human devices and mere worldly policy, exclusi flatter themselves for a while with pleasing expectations and some appearance o of the authors. Or more particularly, as Vitringa explains it, it may mean the design succeeding those of Christ, who, in pursuit of their own desperate schemes, stirre fire which consumed their city and nation. That compass yourselves about with sparks "Who heap the fuel round about" leperunt pro meazzerey meirey; nam sequitur ur." - Secker. Lud. should be meazzerey, from the Septuagint, . There are others who are widely different from those already described. Without their professed confidence in God - presumptuous in their trust in the mercy of Go right to the kingdom of heaven, would think it criminal to doubt their final salvatio hand of God but an endless bed of sorrow! Ye shall lie down in sorrow. But there is a general sense, and accordant to the design of the prophecy, i paraphrased: Behold, all ye that kindle a fire - provoke war and contention; com seditions and rebellions: walk in the light of your fire - go on in your lust of pow sorrow - it will turn to your own perdition. See the Targum. This seems to refer to confusion and strife; rebelling against and provoking the Romans, till at last their and upwards of a million of themselves destroyed, and the rest led into captivity!
Behold, all ye that kindle a fire,.... To enlighten and warm yourselves; who, rejec the glorious light of his Gospel, and loving darkness rather than light, set up the li practice; or the traditions and doctrines of men to be guided by; or their own righ acceptance with him: that compass yourselves about with sparks, that fly out of the fire kindled, or are s heat, and are soon out; which may denote the short lived pleasures and comf
anything of a man's own: walk in the light of your fire, and in the sparks that ye have kindled; an ironical ex satisfaction they could in their own works and doings, and get all the light and hea this shall ye have of mine hand; which you may depend upon receiving from m trusting in your own: ye shall lie down in sorrow; instead of being justified hereby, and having peace w pressed down with sore distress, die in your sins, and enter into an everlasting sta This was the case and state of the Jews, Romans 9:31. This is one of the passag of angels, which meet a wicked man at death. (g) T. Bab. Cetubot, fol. 104. 1.
Geneva Study Bible
Behold, all ye that kindle {m} a fire, that surround yourselves with sparks: walk in 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 the therefore you will remain in sorrow and not be comforted.
Wesley's Notes
50:11 All ye - You that reject the light which God hath set up, and seek for comfort your utmost endeavours to get comfort from these devices. This - This shall b vexation and misery.
11. In contrast to the godly (Isa 50:10), the wicked, in times of darkness, instead light for themselves to walk by) (Ec 11:9). The image is continued from Isa 50:1 19:21; 16:9, 25) are like the spark that goes out in an instant in darkness (compare sparks-not a steady light, but blazing sparks extinguished in a moment. walk-not a command, but implying that as surely as they would do so, they s proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (
50:10,11 A child of God is afraid of incurring his displeasure. This grace usuall when other graces appear not. Those that truly fear God, obey the voice of Chris be without views of eternal happiness. What is likely to be an effectual cure in t Lord; and let him stay himself upon the promises of the covenant, and build his ho name of his, The Lord our Righteousness; stay himself upon God as his God, in warned not to trust in themselves. Their own merit and sufficiency are light and short-lived, and soon gone; yet the children of this world, while they last, seek to and pleasure in the light of them. Those that make the world their comfort, and certainly meet with bitterness in the end. A godly man's way may be dark, but wicked man's way may be pleasant, but his end and abode for ever will be utter da

Isaiah 47 50

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Isaiah 47:7

New International Version (1984)

Barnes' Notes on the Bible

Barnes' Notes on the Bible

Barnes' Notes on the Bible

my work: or, my reward

Barnes' Notes on the Bible

Barnes' Notes on the Bible

nursing fathers: Heb. nourishers queens: Heb. princesses

Barnes' Notes on the Bible

Matthew Henry's Concise Commentary

Barnes' Notes on the Bible

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