| Barnes' Notes on the Bible Behold, all ye that kindle a fire - This verse refers to the wicked. In the previous verse, the Messiah had called upon all the pious to put their trust in God, and it is there implied that they would do so. But it would not be so with the wicked. In times of darkness and calamity, instead of trusting in God they would confide in their own resources, and endeavor to kindle a light for themselves in which they might walk. But the result would be, that they would find no comfort, and would ultimately under his hand lie down in sorrow. The figure is continued from the previous verse. The pious who are in darkness wait patiently for the light which Yahweh shall kindle for them But not so with the wicked. They attempt to kindle a light for themselves, and to walk in that. The phrase, 'that kindle a fire,' refers to all the plans which people form with reference to their own salvation; all which they rely upon to guide them through the darkness of this world. It may include, therefore, all the schemes of human philosophy, of false religion, of paganism, of infidelity, deism, and self-righteousness; all dependence on our good works, our charities ties, and our prayers. All these are false lights which people enkindle, in order to guide themselves when they resolve to cast off God, to renounce his revelation, and to resist his spirit. It may have had a primary reference to the Jews, who so often rejected the divine guidance, and who relied so much on themselves; but it also includes all the plans which people devise to conduct themselves to heaven. The confidence of the pious Isaiah 50:10 is in the light of God; that of the wicked is in the light of people. That compass yourselves about with sparks - There has been considerable variety in the interpretation of the word rendered here sparks (זיקות ziyqôth). It occurs nowhere else in the Bible, though the word זקים ziqqiym occurs in Proverbs 26:18, where it is rendered in the text 'firebrands,' and in the margin 'flames,' or 'sparks.' Gesenius supposes that these are different forms at the same word, and renders the word here, 'burning arrows, fiery darts.' The Vulgate renders it 'flames.' The Septuagint, φλογὶ phlogi - 'flame.' In the Syriac the word has the sense of lightning. Vitringa supposes it means 'faggots,' and that the sense is, that they encompass themselves with faggots, in order to make a great conflagration. Lowth renders it, very loosely, 'Who heap the fuel round about.' But it is probable that the common version has given the true sense, and that the reference is to human devices, which give no steady and clear light, but which may be compared with a spark struck from a flint. The idea probably is, that all human devices for salvation bear the same resemblance to the true plan proposed by God, which a momentary spark in the dark does to the clear shining of a bright light like that of the sun. If this is the sense, it is a most graphic and striking description of the 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 command as if he wished them to do it, but it is a declaration which is intended to direct their attention to the fact that if they did this they would lie down in sorrow. It is language such as we often use, as when we say to a young man, 'go on a little further in a career of dissipation, and you will bring yourself to poverty and shame and death.' Or as if we should say to a man near a precipice, 'go on a little further, and you wilt fall down and be dashed in pieces.' The essential idea is, that this course would lead to ruin. It is implied that they would walk on in this way, and be destroyed. This shall ye have - As the result of this, you shall lie down in sorrow. Herder renders this: 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 hand and the lights are quenched. His foes lie down sad and dejected, in darkness and sorrow. The idea is, that they would receive their doom from his hand, and that it would he as easy for him as is the uplifting or waving of the hand, to quench all their lights, and consign them to grief (compare Matthew 25)
Clarke's Commentary on the BibleYe that kindle a fire - The fire of their own kindling, by the light of which they walk with security and satisfaction, is an image designed to express, in general, human devices and mere worldly policy, exclusive of faith, and trust in God; which, though they flatter themselves for a while with pleasing expectations and some appearance of success, shall in the end turn to the confusion of the authors. Or more particularly, as Vitringa explains it, it may mean the designs of the turbulent and factious Jews in the times succeeding those of Christ, who, in pursuit of their own desperate schemes, stirred up the war against the Romans, and kindled a fire which consumed their city and nation. That compass yourselves about with sparks "Who heap the fuel round about" - "מגוזלי megozeley, accendentes, Syr.; forte leperunt pro מאזרי meazzerey מאירי meirey; nam sequitur אור ur." - Secker. Lud. Capellus, in his criticism on this place, thinks it should be מאזרי meazzerey, from the Septuagint, κατισχυοντες. There are others who are widely different from those already described. Without faith, repentance, or a holy life, they are bold in their professed confidence in God - presumptuous in their trust in the mercy of God; and, while destitute of all preparation for and right to the kingdom of heaven, would think it criminal to doubt their final salvation! Living in this way, what can they have at the 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, in which these words may be understood and paraphrased: Behold, all ye that kindle a fire - provoke war and contention; compass yourselves about with sparks - stirring up seditions and rebellions: walk in the light of your fire - go on in your lust of power and restless ambition. Ye shall lie down in sorrow - it will turn to your own perdition. See the Targum. This seems to refer to the restless spirit of the Jews, always stirring up confusion and strife; rebelling against and provoking the Romans, till at last their city was taken, their temple burnt to the ground, and 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, rejecting Christ the Light of the world, and despising the glorious light of his Gospel, and loving darkness rather than light, set up the light of nature and reason as the rule of faith and practice; or the traditions and doctrines of men to be guided by; or their own righteousness for their justification before God, and acceptance with him: that compass yourselves about with sparks, that fly out of the fire kindled, or are struck out of a flint, which have little light and no heat, and are soon out; which may denote the short lived pleasures and comforts which are had from the creature, or from anything of a man's own: walk in the light of your fire, and in the sparks that ye have kindled; an ironical expression, bidding them take all the comfort and satisfaction they could in their own works and doings, and get all the light and heat they could from thence: this shall ye have of mine hand; which you may depend upon receiving from me, for rejecting me and my righteousness, and trusting in your own: ye shall lie down in sorrow; instead of being justified hereby, and having peace with God, and entering into heaven, ye shall be pressed down with sore distress, die in your sins, and enter into an everlasting state of condemnation and death; see Mark 16:16. This was the case and state of the Jews, Romans 9:31. This is one of the passages the Jews (g) say is repeated by the company of 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 in the light of your fire, and in the sparks that ye 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 light and consolation which God has offered: 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 and safety, by your own inventions. Walk - Use your utmost endeavours to get comfort from these devices. This - This shall be the fruit of all, you shall receive nothing but vexation and misery.
Jamieson-Fausset-Brown Bible Commentary11. In contrast to the godly (Isa 50:10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ec 11:9). The image is continued from Isa 50:10, "darkness"; human devices for salvation (Pr 19:21; 16:9, 25) are like the spark that goes out in an instant in darkness (compare Job 18:6; 21:17, with Ps 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 (Jer 3:25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Mt 25:30; 8:12; Re 18:7).
Matthew Henry's Concise Commentary50:10,11 A child of God is afraid of incurring his displeasure. This grace usually appears most in believers when in darkness, when other graces appear not. Those that truly fear God, obey the voice of Christ. A sincere servant of God may for a long time be without views of eternal happiness. What is likely to be an effectual cure in this sad case? Let him trust in the name of the Lord; and let him stay himself upon the promises of the covenant, and build his hopes on them. Let him trust in Christ, trust in that name of his, The Lord our Righteousness; stay himself upon God as his God, in and through a Mediator. Presuming sinners are warned not to trust in themselves. Their own merit and sufficiency are light and heat to them. Creature-comforts are as sparks, short-lived, and soon gone; yet the children of this world, while they last, seek to warm themselves by them, and walk with pride and pleasure in the light of them. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with bitterness in the end. A godly man's way may be dark, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and abode for ever will be utter darkness.
Matthew Henry's Whole Bible CommentaryVerses 10-11 The prophet, having the tongue of the learned given him, that he might give to every one his portion, here makes use of it, rightly dividing the word of truth. It is the summary of the gospel. He that believes shall be saved (he that trusts in the name of the Lord shall be comforted, though for a while he walk in darkness and have no light), but he that believes not shall be damned; though for a while he walk in the light of his own fire, yet he shall lie down in sorrow. I. Comfort is here spoken to disconsolate saints, and they are encouraged to trust in God's grace, v. 10. Here observe, 1. What is always the character of a child of God. He is one that fears the Lord with a filial fear, that stands in awe of his majesty and is afraid of incurring his displeasure. This is a grace that usually appears most in good people when they walk in darkness, when other graces appear not. They then tremble at his word (ch. 66:2) and are afraid of his judgments, Ps. 119:120. He is one that obeys the voice of God's servant, is willing to be ruled by the Lord Jesus, as God's servant in the great work of man's redemption, one that yields a sincere obedience to the law of Christ and cheerfully comes up to the terms of his covenant. Those that truly fear God will obey the voice of Christ. 2. What is sometimes the case of a child of God. It is supposed that though he has in his heart the fear of God, and faith in Christ, yet for a time he walks in darkness and has no light, is disquieted and has little or no comfort. Who is there that does so? This intimates that it is a case which sometimes happens among the professors of religion, yet not very often; but, whenever it happens, God takes notice of it. It is no new thing for the children and heirs of light sometimes to walk in darkness, and for a time not to have any glimpse or gleam of light. This is not meant so much of the comforts of this life (those that fear God, when they have ever so great an abundance of them, do not walk in them as their light) as of their spiritual comforts, which relate to their souls. They walk in darkness when their evidences for heaven are clouded, their joy in God is interrupted, the testimony of the Spirit is suspended, and the light of God's countenance is eclipsed. Pensive Christians are apt to be melancholy, and those who fear always are apt to fear too much. 3. What is likely to be an effectual cure in this sad case. He that is thus in the dark, (1.) Let him trust in the name of the Lord, in the goodness of his nature, and that which he has made known of himself, his wisdom, power, and goodness. The name of the Lord is a strong tower, let his run into that. Let him depend upon it that if he walk before God, which a man may do though he walk in the dark, he shall find God all-sufficient to him. (2.) Let him stay himself upon his God, his in covenant; let him keep hold of his covenant-relation to God, and call God his God, as Christ on the cross, My God, My God. Let him stay himself upon the promises of the covenant, and build his hopes on them. When a child of God is ready to sink he will find enough in God to stay himself upon. Let him trust in Christ, for God's name is in him (Ex. 23:21), trust in that name of his, The Lord our righteousness, and stay himself upon God as his God, in and through a Mediator. II. Conviction is here spoken to presuming sinners, and they are warned not to trust in themselves, v. 11. Observe, 1. The description given of them. They kindle a fire, and walk in the light of that fire. They depend upon their own righteousness, offer all their sacrifices, and burn all their incense, with that fire (as Nadab and Abihu) and not with the fire from heaven. In their hope of acceptance with God they have no regard to the righteousness of Christ. They refresh and please themselves with a conceit of their own merit and sufficiency, and warm themselves with that. It is both light and heat to them. They compass themselves about with sparks of their own kindling. As they trust in their own righteousness, and not in the righteousness of Christ, so they place their happiness in their worldly possessions and enjoyments, and not in the favour of God. Creature-comforts are as sparks, short-lived and soon gone; yet the children of this world, while they last, warm themselves by them, and walk with pride and pleasure in the light of them. 2. The doom passed upon them. They are ironically told to walk in the light of their own fire. "Make your best of it, while it lasts. But what will be in the end thereof, what will it come to at last? This shall you have of my hand (says Christ, for to him the judgment is committed), you shall lie down in sorrow, shall go to bed in the dark." See Job 18:5, 6. His candle shall be put out with him. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with a fatal disappointment, which will be bitterness in the end. A godly man's way may be melancholy, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and endless abode will be utter darkness. |
