Isaías 50

Isaías 50

Johnson - What does He mean when He says when I came? Well, some has said when I come in the prophets, I came to Israel in the prophets and I spoke to Israel but they didn't respond to my message. Well, I think that probably is included within it. But when the text says when I came, wherefore when I came was there no man. We are now looking on to the coming of God in the person of the servant of Jehovah. The servant has come and in spite of his limitless power they have not responded. (Israel's Sin and the Servant's Steadfast Salvation) Keil and Delitzsch also relate this idea of God's coming to His people and addressing them as related to the coming of the Servant/Messiah - Jehovah has come, and with what? It follows, from the fact of His bidding them consider, that His hand is not too short to set Israel loose and at liberty, that He is not so powerless as to be unable to draw it out; that He is the Almighty, who by His mere threatening word (Ps 106:9; 104:7) can dry up the sea, and turn streams into a hard and barren soil, so that the fishes putrefy for want of water (Ex 7:18, etc.), and die from thirst (thâmōth a voluntative used as an indicative, as in Isaiah 12:1, and very frequently in poetical composition); who can clothe the heavens in mourning, and make sackcloth their (dull, dark) covering (for the expression itself, compare Isaiah 37:1-2); who therefore, fiat applicatio, can annihilate the girdle of waters behind which Babylon fancies herself concealed (see Isaiah 42:15; 44:27), and cover the empire, which is now enslaving and torturing Israel, with a sunless and starless night of destruction (Isaiah 13:10). It follows from all this, that He has come with a gospel of deliverance from sin and punishment; but Israel has given no answer, has not received this message of salvation with faith, since faith is assent to the word of God. And in whom did Jehovah come? Knobel and most of the commentators reply, "in His prophets." This answer is not wrong, but it does not suffice to show the connection between what follows (ED: BEGINNING IN VERSE 4 THE FOCUS TURNS TO MESSIAH) and what goes before. For there it is One Person Who speaks; and Who is that, but the Servant of Jehovah, Who is introduced in these prophecies with dramatic directness, as speaking in His own name? Jehovah has come to His people in His Servant. We know who was the servant of Jehovah in the historical fulfillment. It was He whom even the New Testament Scriptures describe as τὸν παῖδα τοῦ κυρίου, ("the Son of God") especially in the Acts (Acts 3:13, 26+; Acts 4:27, 30+). It was not indeed during the Babylonian captivity that the Servant of Jehovah appeared in Israel with the Gospel of redemption; but, as we shall never be tired of repeating, this is the human element in these prophecies, that they regard the appearance of the "Servant of Jehovah," the Saviour of Israel and the heathen (GENTILES), as connected with the captivity... At the same time, whatever our opinion on this point may be, it is perfectly certain that it is to the Servant of Jehovah, Who was seen by the prophet in connection with the Babylonian captivity, that the words "wherefore did I come" refer. (Commentary on the Old Testament – Volume 7: Isaiah) Comment - Keil and Delitzsch present an excellent case that the Servant/Messiah had come to them through the prophets and their Messianic prophecies, including the many prophecies in Isaiah. In other words, Israel should have recognized these prophecies as speaking of the Messiah. And we know from Gal 3:8+ that "The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham." In other words the "Gospel" was proclaimed in the Old Testament (See series of books on this subject or here), in Messianic prophecies, in shadows and in types (e.g., see "Christ in the Tabernacle") and there was always a remnant of Israel who believed in the Gospel the Good News that was found in the Old Testament. Obviously, the Gospel was not as fully developed in the Old Testament (e.g., the protoevangelium in Ge 3:15+) as it is in the book of Romans, but it was available as the way of salvation by grace through faith (cf Abraham's faith in Ge 15:6+, Ro 4:1-4+). Oswalt comments on Keil and Delitzsch - Delitzsch refers this to the coming of the Servant/Messiah. Thus the sense is of an unwillingness to believe the message of the Servant that is being proclaimed here. Certainly the structure of the passage supports such an idea. The passage in Isaiah 49:1–13 revealed the Servant as God’s answer to the people’s problem. Then Isaiah 49:14–50:3 deals with their objections to God’s offer. Following that comes the next Servant passage in Isaiah 50:4–11, which shows that the Servant will not be like the people, and concludes with a call for the people to listen to the Servant. Thus Delitzsch’s point is well taken. It does not appear, however, that the reference should be restricted to the Servant. That is one of the ways in which God comes with his offer of reconciliation, but it is by no means the only one. Isaiah’s own message from start to finish has been an appeal for the people to take hold of God’s outstretched hands, but over and over only a small remnant responded. Nor was this Isaiah’s experience alone; it was that of all the prophets. Thus this verse is talking of the revealing, beckoning character of God as that character has been revealed since the beginning of time (notice God’s activity and the human response in Ge 3:8–10), and will be until the end of time. Jesus Christ as the Servant is the apex of that activity, but he is not the sum total of it. (NICOT-Isaiah - see The Book of Isaiah,) When I called, why was there none to answer? - The Septuagint translates the Hebrew for "none" with the negative Greek particle that means "absolutely none!" It is also interesting that the Septuagint translates the Hebrew verb answer with the Greek verb hupakouo which means literally to "listen under" and then means to obey or submit to that which is heard. The present tense indicates that Israel continually did not obey! I would propose God came in another way, although this way was less frequent than the prophets. There are numerous descriptions of the Angel of the LORD in the Old Testament and I am firmly convinced these were (1) theophanies and (2) more specifically Christophanies or Pre-Incarnate appearances of Jesus. I would include in these appearances, the Lord going before Israel in the wilderness. In Judges 2 we read of a Christophany to the entire nation of Israel Now the Angel of the LORD came up from Gilgal to Bochim. And he said, (NOTICE THESE WORDS ARE NOT A CREATED ANGEL BUT THE CREATOR, THE ONLY ONE WHO COULD MAKE A COVENANT WITH MEN) “I brought you up out of Egypt and led you into the land which I have sworn to your fathers; and I said, ‘I will never break My covenant with you, 2 and as for you, you shall make no covenant with the inhabitants of this land; you shall tear down their altars.’ But you have not obeyed Me; what is this you have done? 3“Therefore I also said, ‘I will not drive them out before you; but they will become as thorns in your sides and their gods will be a snare to you.’” 4When the angel of the LORD spoke these words to all the sons of Israel, the people lifted up their voices and wept. 5So they named that place Bochim; and there they sacrificed to the LORD. (Jdg 2:1-5+) The writer of Hebrews summarizes how God came writing "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, (Heb 1:1+) The point is clear that God had come to Israel in the past, but for the most part Israel did not respond to His coming. Moody Bible Commentary - The rhetorical questions highlight Israel’s culpability in the exile. God came, but no one welcomed Him. He called for the nation to repent and to trust Him for deliverance, but no one responded (ED: SEE RELATED COMMENT BY K & D). God did not lack the capacity to rescue Israel. Instead, Israel refused to obey and trust in the Lord whose power has no equal. Now, facing the darkness of discipline, the Lord gives the example of the Servant-Messiah in His darkest hour to teach Israel how to respond to the trauma of exile (Isa 50:4–9). The poem has two parts, the first giving the example of the Servant (Isa 50:4–9) followed by the exhortation to Israel based on the Servant’s example (Isa 50:10–11). (See context in The Moody Bible Commentary) Keil and Delitzsch - The radical sin, however, which has lasted from the time of the captivity down to the present time, is disobedience to the word of God. This sin brought upon Zion and her children the judgment of banishment, and it was this which made it last so long. Cornerstone Bible Commentary on why was there no man...none to answer?- This apparently refers to God’s call to his people through his prophets (Jer 25:4), but no one could answer because of their blindness, deafness, and hard hearts (6:9–10; 42:18–20). Then the Lord sarcastically asks a rhetorical question: “Is it because I have no power to rescue?” (50:2). In the Hebrew, this is an idiom using “arm” to indicate a waning or diminishing of strength (See Cornerstone Biblical Commentary: Isaiah) Gilbrant - The problem is not that God has forgotten his people. It is rather that no one responded to Him when He came wanting to restore their relationship with Him. No one answered when He called. The people acted as if God has no power to redeem or deliver. (Ibid) Is My hand so short that it cannot ransom? - A rhetorical question in the form of an anthropomorphism calling for a resounding "No!" Of course God could ransom them. A short hand was a common idiom for weakness, something God never exhibits! And don't miss the personal application - This question applies to us today. What difficulty are you facing today in which you think the Lord's hand is too short to either (1) extract you from the midst of the difficulty in one way or another or (2) cover you with His hand to protect you, including protecting your mind when doubts, fears, etc come in like fiery missiles! The next time you find yourself in a difficulty (I'm not speaking of one brought on by your own sin) cry out for God's hand to carry you through the trial! Constable on My hand - This is the first of several references to the Lord's hand or arm in Isaiah, a common figure in the Old Testament for strength (cf. 51:5, 9; 52:10; 53:1). As Isaiah would reveal, the Lord's power was great enough not only to rescue the Israelites from captivity but to provide salvation from sin. (Isaiah 50) God mentions His “hand” many times in Isaiah - Isaiah 1:25; 5:12, 25; 9:12, 17, 21; 10:4, 10, 13, 14; 11:11, 15; 14:26, 27; 19:16,25; 23:11; 25:10; 26:11; 28:2; 29:23; 31:3; 34:17; 40:2, 12; 41:10, 20; 43:13; 45:11, 12; 48:13; 49:2, 16, 22; 50:2, 11; 51:16, 17; 53:10; 59:1; 60:21; 62:3, 8; 64:8; 65:2; 66:2,14. Isa 41:10 "Surely I will uphold you with My righteous right hand.’" Other anthropomorphic depictions of God in Isaiah (not an exhaustive list) - His mighty arm in Isaiah 30:30; 40:10, 11; 48:14; 51:5, 9; 52:10; 53:1; 59:16; 62:8; 63:5,12. His eyes in Isaiah 1:15; 11:3; 22:4, 37:17; Seeing in Isaiah 37:17; 38:5;, 63:15. His ears in Isaiah 37:17, 29; 59:1 Hearing in Isaiah 30:19; 37;17; 38:5; 59:2, 65:24. His face in Isaiah 8:17; 54:8; 57:17; 59:2; 64:7; 65:3. His heart in Isaiah 63:15. Oswalt notes that "The occurrence of hand here is significant because it is the first of a series of statements culminating in Isa 53:1 (Isa 51:5, 9; 52:10)....But what will his “arm” look like? Its appearance (just as in ch. 9) will be surprising (Isa 52:14–53:3). Instead of power to smash the enemy, it will be the power to absorb the worst that the enemy can do and yet give back love." (See context in The Book of Isaiah) Ransom (06030)(peduth from verb padah = to ransom) is a feminine noun meaning ransom, redemption. The "basic meaning of the Hebrew root is to achieve the transfer of ownership from one to another through payment of a price or an equivalent substitute." (TWOT) Peduth is used only 4 times (Ex 8:23, Ps 111:9, Ps 130:7, Isa 50:2) and three of the four refer to redemption provided by God. In Exodus 8:23 the use is enigmatic as peduth is translated "division" which in turn is translated in the Septuagint as diastole which means distinction or difference. The Septuagint translates peduth in this passage with the great Greek verb rhuomai (used of the Deliverer in Ro 11:26+) and it means to rescue from a place of danger. Both of the uses of peduth in Psalms in effect answer the question here in Isaiah 50:2 - Is My hand so short that it cannot ransom? - Psalm 111:9 He has sent redemption to His people; He has ordained His covenant forever; Holy and awesome is His name. Psalm 130:7 O Israel, hope in the LORD; For with the LORD there is lovingkindness, And with Him is abundant redemption. Comment - Eveready Love... “Keeps on Lovin!” Or have I no power to deliver? - Of course He had the power to deliver them. Israel was not taken into exile because God did not have the power to deliver them or the power to prevent it from taking place. In the following description, He emphasizes His power which could have delivered the Jews from their oppressors. No their exile was not the result of a divine power failure but of a human sin failure! Deliver (05337)(natsal) means to take away, snatch away, to rescue, to deliver (from enemies or troubles or death) or from sin and guilt (e.g., Ps 39:8, Ps 51:14, Ps 79:9, Ps 69:14). Natsal is translated in the Septuagint with the verb exaireo meaning to take out, to set free, to rescue (as in Gal 1:4+). Deliverance often indicated the power of one entity overcoming the power of another and was frequently expressed as deliverance from the hand of another (Ge 32:11; Hos. 2:10). Behold (also in Isa 49:16, 21, 22) (02009)(see above hinneh) GOD'S POWER OVER THE SEA I dry up the sea with My rebuke - God illustrates the power He possesses with just His voice giving a rebuke. A sea is a vast amount of water indicating God's great power. Seas dry up, rivers cease to flow and become like a wilderness, so that all the fish smell for lack of water. All this reflects His unimaginable power. This picture of the Almighty God makes Israel's failure to respond to Him and to believe He had the power to deliver them all the more illogical and even absurd! And of course ultimately at the root of their failure to respond is a lack of true faith, recalling that true faith always issues in obedience. And yet they were repeatedly disobedient to Him. This rebuke to the sea would recall the episode at the Red Sea, the psalmist writing "Thus He rebuked the Red Sea and it dried up, And He led them through the deeps, as through the wilderness." (Ps 106:9, cf Ps 104:7) Young notes that "To illustrate His great power, Isaiah uses a favorite expression, by my rebuke (cf. Isa 17:13; 30:17; 51:20; 54:9; 66:15), which indicates God's control over the elements of nature." (Book of Isaiah – Volume 3) Isaiah had earlier alluded to this miraculous deliverance God provided for His chosen people Thus says the LORD, Who makes a way through the sea and a path through the mighty waters, 17 Who brings forth the chariot and the horse, The army and the mighty man (They will lie down together and not rise again; They have been quenched and extinguished like a wick): (Isa 43:16-17). I make the rivers a wilderness - This could refer to Joshua 4:23 "dried up the waters of the Jordan before" Israel so that they could enter the Promised Land. Deuteronomy 28:23-24+ “The heaven which is over your head shall be bronze, and the earth which is under you, iron. 24 “The LORD will make the rain of your land powder and dust; from heaven it shall come down on you until you are destroyed. Their fish stink for lack of water And die of thirst - The Lord giveth and the Lord taketh away (life of fish), blessed be the name of the Lord. Isaiah 50:3 "I clothe the heavens with blackness And make sackcloth their covering." KJV Isaiah 50:3 I clothe the heavens with blackness, and I make sackcloth their covering. NET Isaiah 50:3 I can clothe the sky in darkness; I can cover it with sackcloth." Ex 10:21; Ps 18:11,12; Mt 27:45; Rev 6:12 GOD'S POWER OVER THE HEAVENS God continues with examples of His power that speak of His ability to ransom His captive people. Neither sea nor sky can withstand the power of the Almighty.