อิสยาห์ 58:11 วิจารณ์

INTRODUCTION TO ISAIAH 58 From the wicked and antichristian party the prophet is bid to turn to the professors of the true religion, and openly, boldly, and sharply, reprove them for their sins, particularly their hypocrisy and formality in worship, Isa 58:1, who yet were angry, and complained that the Lord took no notice of their religious services, particularly their fasting, which is put for the whole; the reason of which was, because they did not fast aright; it was attended with much cruelty, strife, and wickedness, and only lay in external appearances, Isa 58:3, when they are directed how to keep a fast, and are shown what a true fast is, and what works and services are acceptable to God, Isa 58:6 on doing of which, light, health, prosperity, and hearing of their prayers, are promised, provided the yoke of oppression is taken away, and compassion shown to the poor, Isa 58:8, yea, a very fruitful and flourishing estate of the soul is promised, and a rebuilding of waste places, delight in the Lord, and great honour and dignity; so be it that the sabbath of the Lord, or public worship, is attended to in a proper manner, Isa 58:11.

And the Lord shall guide thee continually,.... With his counsel, by his word, and by his Spirit, and that night and day; as he guided the Israelites through the wilderness with the pillar of cloud by day, and the pillar of fire by night: or, "cause thee to rest" (k); from adversity, from persecution; to have spiritual rest in Christ now, and eternal rest hereafter: and satisfy thy soul in drought; or, "in drynesses" (l); in an exceeding dry time; when in a dry and thirsty land; when thirsting after Christ and his grace, Christ and his righteousness; after more knowledge of him, communion with him, and conformity unto him; after the word and ordinances; after the presence of God in them; and after more spiritual light, knowledge, and experience: and make fat thy bones; with the good report of the Gospel, Pro 15:30 that is, quicken, comfort, refresh, and strengthen the soul, and make it fat and flourishing in spiritual things, by means of Gospel ordinances. The Targum is, "and shall quicken thy body with life everlasting;'' or give rest to thy bones, as others (m): and thou shalt be like a watered garden; like a "garden", the church of Christ is separated from others, by electing, redeeming, and efficacious grace; and like a "watered" one, watered by the Lord himself, and the dews of his grace, and by the ministry of the word; whereby the plants that are planted in it thrive and flourish, lift up their heads, shoot up and grow, and bring forth fruit: and like a spring of water, whose waters fail not; as there is in every believer a well of living water springing up unto everlasting life, not of themselves, but from Christ, and which is very abundant, and never fails; so there is in the church a spring of the living waters of Gospel doctrines, and of Gospel ordinances; here runs the river of divine love, which makes glad the city of God; here Christ is the fountain of gardens; and here the Spirit and his graces are communicated; all which remain, and never fail; see Psa 87:7. (k) "requiem tibi dabit", V. L. (l) "in siccitatibus", Pagninus, Montanus, Vatablus, Vitringa; "in summa ariditate", Junius & Tremellius, Piscator. Abendana observes, that some interpret the word in the sense of purity, and understand it of the delight of the soul, in the world of souls, where the Lord leads them continually, and satisfies them with pure light, which is the brightness of the Shechinah, or divine Majesty. (m) R. Sol. Urbin. Ohel Moed, fol. 55. 2.

(Verse 11) And the Lord will always give you rest, and will fill your soul with splendor, and will free your bones. And you will be like a well-watered garden, and like a fountain of water, whose waters will not fail. LXX: And your God will be with you always: and you will be filled as your soul desires, and your bones will become fat. And they will be like a drunken garden, and like a fountain, whose water will not fail. What is added at the beginning of this chapter in the Alexandrian manuscripts: And still praise will be in you always; and in the end your bones will rise like grass, and become fat, and they will possess the inheritance for generations upon generations. This is not found in Hebrew, nor even in the corrected and true copies of the Seventy: hence, it should be marked with an obelus. When the darkness, says he, of thine heart shall be dissolved in the rising light, and midday shall have arisen from palpable night, then wilt thou always have God as thy inhabitant, who shall fill thy soul with brightness. Of whom it is said in the Psalms: With thee is the principality of thy power, in brightnesses of the saints, from the womb before the morning star I begot thee (Ps. 109:4) . Whether thou shalt be satisfied with all things which thy soul desireth, because thou also hast satisfied the hungry soul, and shalt be able to say: Bless the Lord, O my soul, who filleth thy desire with good things (Ps. 102:5) ; and thy bones shall be delivered from death and perpetual fire. Or, they will cause them to become thick again, which had been made thin by the hunger of speech of the Lord. And indeed, we can understand this both in a literal sense concerning the resurrection of bodies that are going to fall, and concerning the virtues of the soul, which the holy one speaks of in the psalm, 'All my bones will say, Lord, who is like you?' (Ps. 34:10). Regarding these matters, it is also written in Proverbs, 'Good fame fattens the bones' (Prov. 15:30). And to those who are promised rewards, Health will be to your body, and healing to your bones (Prov. XVI, 24). Concerning them it is written again, The Lord keeps all their bones, not one of them shall be broken (Ps. XXXIII, 21). On the contrary, the sinner, who has lost strength and virtue of the soul, laments and speaks: Our bones are scattered nearby the underworld (Ps. CXL, 7). For we cannot believe that the bones of sinners are not in hell, but near hell. And good fame fattens the bones (Prov. XV, 30), which does not pertain to the nourishment of the body. It follows: And you will be, or it will be, that is, either you or your soul, like a well-watered garden: of which it is written: A spring went out and watered the whole face of the garden (Genes. II, 6), which is read as 'garden' in Hebrew. We can say that this spring is none other than the one to whom it is said, With you is the fountain of life (Ps. XXXV, 10): which continually waters His Church and the hearts of all believers.

Those who were of Israel by blood are written as a type when God sent down manna from heaven. For this figure can be thought of as the bread of angels and as heavenly bread. For there are those in whose minds the divine light shines brightly and who work hard and irreproachably to know the holy Scriptures—we say that these people are filled and brimming with the heavenly nourishment of God.… Now whoever receives knowledge and is filled by his divine mysteries, that person’s bones have flesh put on them. For the oracle here is constructed in fleshly terms. Their soul became like a lush garden, that is, luxuriant and tree-filled and with many types of flowers abounding and providing all sorts of fruit. For gardens that lack water are exceedingly ugly, being dry and barren of all fruit.… For just the hardiest among trees has the most beautiful fruit, so also fairest and finest virtues exist in God’s sight among the souls of the saints.

As for “Here I am,” this does not mean a voice but the operation through actions. For you are taught by events that the God whom you called on is with you.You will have God present, who will offer you a share of his goodness. We think by “bones” is meant the thoughts; for these receive joy. For if anyone takes God’s promise to his “bones,” he will not miss the intention of the prophecy. For the body is enriched by joy in the soul. “For a joyful heart cheers the face.”

And the Lord will give you rest, as to temporal evils: God, who commanded the light to shine out of darkness (2 Cor 4:6); multiplication of interior, spiritual goods: he will fill your soul with brightness, namely, virtues or consolations, and deliver your bones, as to bodily goods: a cheerful and good heart (Sir 30:27); and multiplication of exterior goods: and you shall be like a watered garden, because of your prosperity, or an unfailing supply of all goods: how beautiful are your tabernacles, O Jacob (Num 24:5).

This elegant chapter contains a severe reproof of the Jews on account of their vices, particularly their hypocrisy in practising and relying on outward ceremonies, such as fasting and bodily humiliation, without true repentance, Isa 58:1-5. It then lays down a clear and comprehensive summary of the duties they owed to their fellow creatures, Isa 58:6, Isa 58:7. Large promises of happiness and prosperity are likewise annexed to the performance of these duties in a variety of the most beautiful and striking images, Isa 58:8-12. Great temporal and spiritual blessedness of those who keep holy the Sabbath day, Isa 58:13, Isa 58:14.

And make fat thy bones "And he shall renew thy strength" - Chaldaeus forte legit יחכיף עצמתך yachaliph otsmathecha; confer cap. Isa 40:29, Isa 40:31, et Isa 41:1. - Secker. "The Chaldee perhaps read יחליף עצמתך yachaliph otsmathecha. "The Chaldee has וגופך יחיי בחיי עלמא veguphach vechaiyey bechaiyey alma, "and he will vivify thy body in life eternal." The rest of the ancients seem not to know what to make of יחליץ yachalits; and the rendering of the Vulgate, which seems to be the only proper one, ossa tua liberabit, "he will deliver thy bones," makes no sense. I follow this excellent emendation; to favor which it is still farther to be observed that three MSS., instead of עצמתיך atsmotheycha, have עצמתך otsmathecha, singular. - L.

REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14) aloud--Hebrew, "with the throat," that is, with full voice, not merely from the lips (Sa1 1:13). Speak loud enough to arrest attention. my people--the Jews in Isaiah's time, and again in the time of our Lord, more zealous for externals than for inward holiness. ROSENMULLER thinks the reference to be to the Jews in the captivity practising their rites to gain God's favor and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacrifices, but can only show their zeal in fastings, &c. Compare as to our Lord's time, Mat 6:16, Mat 6:23; Luk 18:12.

satisfy . . . in drought-- (Isa 41:17-18). Literally, "drought," that is, parched places [MAURER]. make fat--rather, "strengthen" [NOYES]. "Give thee the free use of thy bones" [JEROME], or, "of thy strength" [HORSLEY]. watered garden--an Oriental picture of happiness. fail not--Hebrew, "deceive not"; as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6:15-17).

As the last prophecy of the second book contained all the three elements of prophetic addresses - reproach, threat, and promise - so this, the first prophecy of the third book, cannot open in any other way than with a rehearsal of one of these. The prophet receives the commission to appear as the preacher of condemnation; and whilst Jehovah is giving the reason for this commission, the preaching itself commences. "Cry with full throat, hold not back; lift up thy voice like a bugle, and proclaim to my people their apostasy, and to the house of Jacob their sins. And they seek me day by day, and desire to learn my ways, like a nation which has done righteousness, and has not forsaken the right of their God: they ask of me judgments of righteousness; they desire the drawing near of Elohim." As the second prophecy of the first part takes as its basis a text from Micah (Mic 2:1-4), so have we here in Isa 58:1 the echo of Mic 3:8. Not only with lisping lips (Sa1 1:13), but with the throat (Psa 115:7; Psa 149:6); that is to say, with all the strength of the voice, lifting up the voice like the shōphâr (not a trumpet, which is called חצצרה, nor in fact any metallic instrument, but a bugle or signal horn, like that blown on new year's day: see at Psa 81:4), i.e., in a shrill shouting tone. With a loud voice that must be heard, with the most unsparing publicity, the prophet is to point out to the people their deep moral wounds, which they may indeed hide from themselves with hypocritical opus operatum, but cannot conceal from the all-seeing God. The ו of ואותי does not stand for an explanatory particle, but for an adversative one: "their apostasy ... their sins; and yet (although they are to be punished for these) they approach Jehovah every day" (יום יום with mahpach under the first יום, and pasek after it, as is the general rule between two like-sounding words), "that He would now speedily interpose." They also desire to know the ways which He intends to take for their deliverance, and by which He desires to lead them. This reminds us of the occurrence between Ezekiel and the elders of Gola (Eze 20:1.; compare also Eze 33:30.). As if they had been a people whose rectitude of action and fidelity to the commands of God warranted them in expecting nothing but what was good in the future, they ask God (viz., in prayer and by inquiring of the prophet) for mishpetē tsedeq, "righteous manifestations of judgment" i.e., such as will save them and destroy their foes, and desire qirbath 'Elōhı̄m, the coming of God, i.e., His saving parousia. The energetic futures, with the tone upon the last syllable, answer to their self-righteous presumption; and יחפצוּן is repeated, according to Isaiah's most favourite oratorical figure, at the close of the verse.