1So hat ER gesprochen: Wo ist der Scheidebrief eurer Mutter, damit ich sie fortgeschickt hätte? oder wer von meinen Gläubigern ists, dem ich euch hätte verkauft? Ob eurer Verfehlungen wurdet ihr da verkauft, ob eurer Abtrünnigkeiten ward fortgeschickt eure Mutter. 2Weshalb war kein Mann, als ich kam, kein Antwortender, als ich rief? Ist allzu kurz, fürs Abgelten allzu kurz mein Arm, oder keine Kraft in mir, zu erretten?! Da, mit meinem Dräuen trockne ein Meer ich, mache Ströme zur Wüste, stinkend wird ihre Fischbrut, weil kein Wasser mehr ist, sterben muß sie vor Durst. 3Ich kleide die Himmel in Düsternis, mache Sackleinen ihnen zur Hülle. 4Gegeben hat ER, mein Herr, mir eine Lehrlingszunge. Daß ich wisse, den Matten zu ermuntern, weckt er Rede am Morgen. Am Morgen weckt er das Ohr mir, daß ich wie die Lehrlinge höre. 5Geöffnet hat ER, mein Herr, mir das Ohr. Ich aber, ich habe nicht widerstrebt, ich bin nicht nach hinten gewichen, 6den Schlagenden gab ich hin meinen Rücken, den Raufenden meine Wangen beide, mein Antlitz habe ich nicht verborgen vor Schimpf und Bespeiung. 7Mir hilft ER, mein Herr, darum wurde ich nicht zum Schimpf, darum konnte ich mein Antlitz kieselgleich machen, ich wußte, daß ich nicht enttäuscht werde: 8nah ist, der mich bewährtspricht! Wer will mit mir streiten? treten miteinander wir vor! wer ist mein Rechtsgegner? er stelle sich mir! 9Da, mir hilft ER, mein Herr, - wer ists, der mich bezichtigen mag? da, allsamt zerfasern sie einem Gewand gleich, die Motte frißt sie auf. 10Wer unter euch ist SEIN fürchtig, hörend auf die Stimme seines Knechts, daß im Finstern er gehn kann, wo ihm kein Strahl ist: er verläßt sich auf SEINEN Namen, er stützt sich auf seinen Gott! 11- Ihr alle da, die ihr Feuer entzündet, euch ausrüstet mit Fackeln, geht in die lichte Lohe eures Feuers, in die Fackelglut, die ihr entbrannt habt! Von meiner Hand geschieht euch dieses, zur Pein müßt ihr euch niederlegen.
Jamieson Fausset Brown Bible Commentary 1 THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (
Ис 50:1-
Ис 50:11)
Where . . . mothers divorcement--Zion is "the mother"; the Jews are the children; and God the Husband and Father (
Ис 54:5;
Ис 62:5;
Иер 3:14). GESENIUS thinks that God means by the question to deny that He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (
Втор 24:1), or that He had "sold" His and her "children," as a poor parent sometimes did (
Исх 21:7;
4Цар 4:1;
Неем 5:5) under pressure of his "creditors"; that it was they who sold themselves through their own sins. MAURER explains, "Show the bill of your mother's divorcement, whom . . . ; produce the creditors to whom ye have been sold; so it will be seen that it was not from any caprice of Mine, but through your own fault, your mother has been put away, and you sold" (
Ис 52:3). HORSLEY best explains (as the antithesis between "I" and "yourselves" shows, though LOWTH translates, "Ye are sold") I have never given your mother a regular bill of divorcement; I have merely "put her away" for a time, and can, therefore, by right as her husband still take her back on her submission; I have not made you, the children, over to any "creditor" to satisfy a debt; I therefore still have the right of a father over you, and can take you back on repentance, though as rebellious children you have sold yourselves to sin and its penalty (
3Цар 21:25).
bill . . . whom--rather, "the bill with which I have put her away" [MAURER].
2 I--Messiah.
no man--willing to believe in and obey Me (
Ис 52:1,
Ис 52:3). The same Divine Person had "come" by His prophets in the Old Testament (appealing to them, but in vain,
Иер 7:25-
Иер 7:26), who was about to come under the New Testament.
hand shortened--the Oriental emblem of weakness, as the long stretched-out hand is of power (
Ис 59:1). Notwithstanding your sins, I can still "redeem" you from your bondage and dispersion.
dry up . . . sea-- (
Исх 14:21). The second exodus shall exceed, while it resembles in wonders, the first (
Ис 11:11,
Ис 11:15;
Ис 51:15).
make . . . rivers . . . wilderness--turn the prosperity of Israel's foes into adversity.
fish stinketh--the very judgment inflicted on their Egyptian enemies at the first exodus (
Исх 7:18,
Исх 7:21).
3 heavens . . . blackness--another of the judgments on Egypt to be repeated hereafter on the last enemy of God's people (
Исх 10:21).
sackcloth-- (
Откр 6:12).
4 Messiah, as "the servant of Jehovah" (
Ис 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (
Ис 50:5-
Ис 50:6), for that He knows His cause will triumph at last (
Ис 50:7-
Ис 50:8).
learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (
Ис 49:2;
Исх 4:11;
Мф 7:28-
Мф 7:29;
Мф 13:54).
speak a word in season-- (
Прит 15:23;
Прит 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (
Втор 28:65-
Втор 28:67). Also, the spiritual "weary" (
Ис 42:3;
Мф 11:28).
wakeneth morning by morning, &c.--Compare "daily rising up early" (
Иер 7:25;
Мр 1:35). The image is drawn from a master wakening his pupils early for instruction.
wakeneth . . . ear--prepares me for receiving His divine instructions.
as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (
Евр 5:8).
5 opened . . . ear--(See on
Ис 42:20;
Ис 48:8); that is, hath made me obediently attentive (but MAURER, "hath informed me of my duty"), as a servant to his master (compare
Псал 40:6-
Псал 40:8, with
Фил 2:7;
Ис 42:1;
Ис 49:3,
Ис 49:6;
Ис 52:13;
Ис 53:11;
Мф 20:28;
Лк 22:27).
not rebellious--but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvation for man, at the cost of His own sufferings (
Евр 10:5-
Евр 10:10).
6 smiters--with scourges and with the open hand (
Ис 52:14;
Мр 14:65). Literally fulfilled (
Мф 27:26;
Мф 26:27;
Лк 18:33). To "pluck the hair" is the highest insult that can be offered an Oriental (
2Цар 10:4;
Плач 3:30). "I gave" implies the voluntary nature of His sufferings; His example corresponds to His precept (
Мф 5:39).
spitting--To spit in another's presence is an insult in the East, much more on one; most of all in the face (
Иов 30:10;
Мф 27:30;
Лк 18:32).
7 Sample of His not being "discouraged" (
Ис 42:4;
Ис 49:5).
set . . . face like . . . flint--set Myself resolutely, not to be daunted from My work of love by shame or suffering (
Иез 3:8-
Иез 3:9).
8 (
Ис 49:4). The believer, by virtue of his oneness with Christ, uses the same language (
Псал 138:8;
Рим 8:32-
Рим 8:34). But "justify" in His case, is God's judicial acceptance and vindication of Him on the ground of His own righteousness (
Лк 23:44-
Лк 23:47;
Рим 1:4;
1Тим 3:16, with which compare
1Пет 3:18); in their case, on the ground of His righteousness and meritorious death imputed to them (
Рим 5:19).
stand together--in judgment, to try the issue.
adversary--literally, "master of my cause," that is, who has real ground of accusation against me, so that he can demand judgment to be given in his favor (compare
Зах 3:1, &c.
Откр 12:10).
9 (Compare "deal," or "proper,"
Ис 52:13, Margin;
Ис 53:10;
Псал 118:6;
Иер 23:5).
as a garment-- (
Ис 51:6,
Ис 51:8;
Псал 102:26). A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of the moth; hence the frequency of the image in Scripture.
10 Messiah exhorts the godly after His example (
Ис 49:4-
Ис 49:5;
Ис 42:4) when in circumstances of trial ("darkness,"
Ис 47:5), to trust in the arm of Jehovah alone.
Who is, &c.--that is, Whosoever (
Суд 7:3).
obeyeth . . . servant--namely, Messiah. The godly "honor the Son, even as they honor the Father" (
Ин 5:23).
darkness-- (
Мих 7:8-
Мих 7:9). God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?"
light--rather, "splendor"; bright sunshine; for the servant of God is never wholly without "light" [VITRINGA]. A godly man's way may be dark, but his end shall be peace and light. A wicked man's way may be bright, but his end shall be utter darkness (
Псал 112:4;
Псал 97:11;
Псал 37:24).
let him trust in the name of the Lord--as Messiah did (
Ис 50:8-
Ис 50:9).
11 In contrast to the godly (
Ис 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (
Екк 11:9). The image is continued from
Ис 50:10, "darkness"; human devices for salvation (
Прит 19:21;
Прит 16:9,
Прит 16:25) are like the spark that goes out in an instant in darkness (compare
Иов 18:6;
Иов 21:17, with
Псал 18:28).
sparks--not a steady light, but blazing sparks extinguished in a moment.
walk--not a command, but implying that as surely as they would do so, they should lie down in sorrow (
Иер 3:25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (
Мф 25:30;
Мф 8:12;
Откр 18:7).