Isaiah 50:10

Who is among you that feareth the Lord?.... Not with a slavish fear of the awful majesty of God, or of his tremendous judgments, or of wrath to come, but with a filial fear, a fear of the Lord, and

Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.

Who is among you that feareth the Lord? he now turneth his speech from the unbelieving and rebellious Jews to those of them who were or should be pious. Of his servant; of the same person of whom he hath hitherto spoken; of Christ, who is called God’ s servant, 53:11, partly by way of eminency, and partly to intimate that although he was God, yet he should take upon himself the form of a servant, as is said, . He hereby signifies that the grace of God, and the comfort here following, belongeth to none but to those that hear and believe this great Prophet of the church; which also was declared by Moses, , compared with ,23. In darkness; not in sin, which is oft called darkness; as walking in darkness is put for living in wickedness, ; but in misery, which also frequently cometh under the name of darkness: that liveth in a most disconsolate and calamitous condition, together with great despondency or dejection of spirit. No light; no comfort nor hope left. Let him trust in the name of the Lord, and stay upon his God; let him fix his faith and hope in the name, i.e. in the most excellent and amiable nature, and infinite perfections, and especially in the free grace, and mercy, and faithfulness, of the Lord, declared in his word; and in his propriety or interest in God, who by the mediation of this Servant is reconciled to him, and made his God.

Isaiah 50:10 Who [is] among you that feareth the LORD, that obeyeth the voice of his servant, that walketh [in] darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.Ver. 10. Who is among you that feareth the Lord?] This question implieth that there were not many such among them. See the like, Hosea 14:9. That obeyeth.] The fear of God frameth the heart to the obedience of faith. That walketh in darkness, and hath no light.] That, being for the time deserted, are in a mist; so as that ye cannot read your own graces, see your own comforts, but walk in darkness though children of light, and are in such a state as Paul and his company was, when they saw neither sun nor stars for many days together, but were almost past hope. Let him trust in the name of the Lord.] Let him do as those above mentioned did, cast anchor, even in the darkest night of temptation, and pray still for day, and it will dawn at length. Before daybreak the darkness is greatest; so is it oft in this case. Here then, as a child in the dark clasps about his father, so let the poor deserted soul about God. Distrust is worse than distress; and although the liquor of faith is never pure in these vessels of clay, without the lees of distrust; yet true faith will trust in God where it cannot trace him, and by an assurance of adherence, at least, get to heaven through mourning. As Christ was taken up in a cloud, or as the kine that carried the ark went right, but they lowed as they went. And stay upon his God.] As the vine doth upon some support. Faith hath a catching quality at whatsoever is near to lay hold on; like the branches of the vine, it windeth about that which is next, and stays itself upon it, spreading further and further still. Fides est quae te pullastrum, Christum gallinam facit, saith Luther.

(10) That obeyeth the voice of his servant.—The question may be asked of any servant of Jehovah, such as was Isaiah himself, but receives its highest application in the Servant who has appeared as speaking in the preceding verses. That walketh in darkness.—The words grow at once out of the prophet’s own experience and that of the ideal Servant. All true servants know what it is to feel as if the light for which they looked had for a time failed them, to utter a prayer like that of Ajax, “Give light, and let us die” (Hom. Il. xvii. 647). The Servant felt it when he uttered the cry, “My God, my God, why hast thou forsaken me?” (Matthew 27:46). For such an one there were the words of counsel, “Trust, in spite of the darkness.” So the cry of the forsaken Servant was followed by the word “Father, into thy hands I commend my spirit” (Luke 23:46).

Verse 10. Who is among you that feareth the Lord] I believe this passage has been generally, if not dangerously, misunderstood. It has been quoted, and preached upon, to prove that "a man might conscientiously fear God, and be obedient to the words of the law and the prophets; obey the voice of his servant - of Jesus Christ himself, that is, be sincerely and regularly obedient to the moral law and the commands of our blessed Lord, and yet walk in darkness and have no light, no sense of God's approbation, and no evidence of the safety of his state." This is utterly impossible; for Jesus hath said, "He that followeth me shall not walk in darkness, but shall have the light of life." If there be some religious persons who, under the influence of morbid melancholy, are continually writing bitter things against themselves, the word of God should not be bent down to their state. There are other modes of spiritual and Scriptural comfort. But does not the text speak of such a case? And are not the words precise in reference to it? I think not: and Bishop Lowth's translation has set the whole in the clearest light, though he does not appear to have been apprehensive that the bad use I mention had been made of the text as it stands in our common Version. The text contains two questions, to each of which a particular answer is given: - Q. 1. "Who is there among you that feareth JEHOVAH? Ans. Let him hearken unto the voice of his servant. Q. 2. Who that walketh in darkness and hath no light? Ans. Let him trust in the name of Jehovah; And lean himself (prop himself) upon his God." Now a man awakened to a sense of his sin and misery, may have a dread of JEHOVAH, and tremble at his word; and what should such a person do? Why he should hear what God's servant saith: "Come unto me, all ye who labour and are heavy laden; and I will give you rest." There may be a sincere penitent, walking in darkness, having no light of salvation; for this is the case of all when they first begin to turn to God. What should such do? They should trust, believe on, the Lord Jesus, who died for them, and lean upon his all-sufficient merits for the light of salvation which God has promised. Thus acting, they will soon have a sure trust and confidence that God for Christ's sake has forgiven them their sin, and thus they shall have the light of life. Verse 10. That obeyeth the voice of his servant - "Let him hearken unto the voice of his servant"] For שמע shomea, pointed as the participle, the Septuagint and Syriac read ישמע yishma, future or imperative. This gives a much more elegant turn and distribution to the sentence.

Ch. Isaiah 50:4-11. The Lord’s Servant made perfect through SufferingsIn Isaiah 50:4-9 the Servant is again introduced, speaking of himself and his work, as in Isaiah 49:1-6. He describes in the first place the close and intimate and continuous communion with God through which he has learned the ministry of comfort by the Divine word, and his own complete self-surrender to the voice that guides him (Isaiah 50:4-5); next, his acceptance of the persecution and obloquy which he had to encounter in the discharge of his commission (6); and lastly he expresses his unwavering confidence in the help of Jehovah and the victory of his righteous cause and the discomfiture of all his enemies (7–9). Isaiah 50:10-11 are an appendix to the preceding description, drawing lessons for the encouragement of believers (Isaiah 50:10) and the warning of unbelievers (Isaiah 50:11). They contain expressions and even thoughts which are unlike those of the second Isaiah; and are possibly (with Duhm and Cheyne) to be regarded as a later insertion in the prophecy. Although the word “Servant” never occurs in this passage, its resemblance to the three other “servant-passages” makes it certain that the speaker is none other than the ideal character who comes before us in Isaiah 42:1-4, Isaiah 49:1-6, and Isaiah 52:13–53:15. The passage, indeed, forms an almost indispensable link of connexion between the first two and the last of these. Whilst it takes up and developes certain ideas thrown out in the earlier sections, and in its dramatic form most resembles the second of them, its closest affinities are with Isaiah 52:13 ff. Common to both is the new conception of the Servant as a sufferer, here at the hands of men, there at the hands of men and God alike. In the present passage we have the Servant’s own consciousness with regard to his sufferings, these being regarded from an ethical point of view as brought on him by fidelity to his Divine mission. In ch. Isaiah 52:13 ff. it is the religious aspect of them that is mainly dwelt upon: their value in the sight of God, and their efficacy for the salvation of men.—The view, therefore, that the prophet here speaks in his own name cannot be maintained, although it is no doubt the one that would be most readily suggested if the verses stood alone. So also the further question whether the Servant be the ideal Israel must be considered with due regard to the other places where the same idea is presented (see Appendix, Note I). Here it is only necessary to observe that the conception cannot in any case be applied to Israel as a whole and its sufferings from other nations. We have seen from ch.

Who is among you that feareth the Lord? - This whole prophecy is concluded with an address made in this verse to the friends of God, and in the next to his enemies.

10. Thus far, beginning with the fourth verse, we have had the words of the Servant of God. The Isaiah 50:1-3 were Jehovah’s words of the import that the sufferings of God’s people were the necessary fruit of their own sins.