Isaías 50
Charles Ellicott · Citado em PreceptAustin
Isaías 50
Ellicott - Appealing from the unrighteous judges of the earth, the Servant commits himself to Him who judges righteously (Luke 23:46). With that Judge to declare his innocence, what does he care for the accuser? (Cp. Ro 8:33-34.) Cornerstone Bible Commentary - The Servant could thereby (ED: SINCE THE ONE WHO VINDICATES HIM IS NEAR) challenge his accusers: “Who will dare to bring charges against me now?… Let them appear!” (Isa 50:8). The Messiah Jesus flung this very challenge into the teeth of his enemies (John 8:46), and they were not able to oppose him (Mark 14:55–56). (See context in Cornerstone Biblical Commentary: Isaiah) Vindicates (06663)(tsadeq from tsedeq = righteousness or rightness) means to declare righteous, to be righteous, to justify. To vindicate means to show to be right by providing justification. The basic idea of this word group is that it connotes conformity to an ethical or moral standard. God challenged His own people to show they were right in their claims (Isa. 43:26). In Job, tsadeq is often used of being innocent or blameless (Job 4:17; 9:20; 35:7). The verb is used of being in the right legally (Job 33:12; Ps. 51:4). God's Word is righteous and trustworthy (Ps. 19:9). No man is righteous before God "For in Your sight no man living is righteous." (Ps 143:2) All Israel will be justified when Messiah returns (Isa 45:25) where justified means to be declared righteous, to be treated as if one is not sinful, but holy through the application (imputation, reckoning) of Christ's righteousness to the one who believes in Him (cf Isa 53:11+). Tsadeq is often translated in the Septuagint with the verb dikaioo which means to be acquitted, be pronounced and treated as righteous. In one of the most significant OT uses in Isa 53:11+ we read "As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities." The last use of tsadeq is an incredible promise for faithful soul winners... “Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. (Da 12:3+) Vine - Nowhere is the issue of righteousness more appropriate than in the problem of the suffering of the righteous presented to us in Job, where the verb occurs 17 times. Apart from the Book of Job the frequency of ṣādaq in the various books is small. The first occurrence of the verb is in Gen. 38:26, where Judah admits that Tamar was just in her demands: "“She is more righteous than I." Tsadeq is a legal term which involves the whole process of justice. God "is righteous" in all of His relations, and in comparison with Him man is not righteous (cf Job 4:17). In a derived sense, the case presented may be characterized as a just cause in that all facts indicate that the person is to be cleared of all charges. Isaiah called upon the nations to produce witnesses who might testify that their case was right (Isa 43:9) Job was concerned about his case and defended it before his friends: (Job 9:15). Tsādeq may also be used to signify the outcome of the verdict, when a man is pronounced "just" and is judicially cleared of all charges. Job believed that the Lord would ultimately vindicate him against his opponents (Job 13:18). In its causative pattern, the meaning of the verb tsadeq brings out more clearly the sense of a judicial pronouncement of innocence: "“If there is a dispute between men and they go to court, and the judges decide their case, and they justify (tsadeq) the righteous (tsedeq) and condemn the wicked," (Dt. 25:1). The Israelites were charged with upholding righteousness in all areas of life. When the court system failed because of corruption, the wicked were falsely "justified" and the poor were robbed of justice because of trumped-up charges. Absalom, thus, gained a large following by promising justice to the landowner (2 Sa 15:4). God, however, assured Israel that justice would be done in the end (Ex. 23:6-7). The righteous person followed God's example. The psalmist exhorts his people to change their judicial system: "Vindicate the weak and fatherless; Do justice (tsadeq) to the afflicted and destitute" (Ps 82:3). Job's ultimate hope was in God's declaration of justification. The Old Testament is in agreement with this hope. When injustice prevails, God is the One who "justifies." The Septuagint translates the verb by dikaiao ("to do justice, justly, to vindicate"). In the English versions a frequent translation is "to justify" (kjv, rsv, nasb, niv); modern versions also give the additional translations "to be vindicated" (rsv, nasb, niv) and "to acquit" (rsv, niv). (Vine's Expository Dictionary of Old Testament and New Testament Words) Tsadeq - 41 times in 40 verses - acquit(1), acquitted(1), declare you right(1), do justice(1), give him justice(1), just(2), justified(5), justifies(1), justify(5), justifying(2), lead the to righteousness(1), made your appear righteous(2), properly restored(1), proved right(1), proved...righteous(1), right(4), righteous(9), vindicated(1), vindicates(1). Gen. 38:26; Gen. 44:16; Ex 23:7; Deut. 25:1; 2 Sam. 15:4; 1 Ki. 8:32; 2 Chr. 6:23; Job 4:17; Job 9:2; Job 9:15; Job 9:20; Job 10:15; Job 11:2; Job 13:18; Job 15:14; Job 22:3; Job 25:4; Job 27:5; Job 32:2; Job 33:12; Job 33:32; Job 34:5; Job 35:7; Job 40:8; Ps. 19:9; Ps. 51:4; Ps. 82:3; Ps. 143:2; Prov. 17:15; Isa. 5:23; Isa. 43:9; Isa. 43:26; Isa. 45:25; Isa. 50:8; Isa. 53:11; Jer. 3:11; Ezek. 16:51; Ezek. 16:52; Dan. 8:14; Dan. 12:3 Exodus 23:7 “Keep far from a false charge, and do not kill the innocent or the righteous (noun - tsedeq), for I will not acquit the guilty. 1 Kings 8:32 (2 Chr 6:23) then hear in heaven and act and judge Your servants, condemning the wicked by bringing his way on his own head and justifying (tsadeq) the righteous (noun - tsedeq) by giving him according to his righteousness (tsedqaqh). Job 40:8 (GOD TO JOB) “Will you really annul My judgment? Will you condemn Me that you may be justified? Psalm 19:9 The fear of the LORD is clean, enduring forever; The judgments of the LORD are true; they are righteous altogether. Pr 17:15 He who justifies the wicked and he who condemns the righteous, Both of them alike are an abomination to the LORD. Isaiah 45:25 “In the LORD all the offspring of Israel Will be justified and will glory.” Comment - This is a prophecy that parallels Ro 11:26+ (cf Zech 12:10+, Zech 13:1, 9+) and will be fulfilled with Messiah returns. Who will contend with Me? - The Servant thus pronounced righteous issues the challenge of who would contend with Him. The NET translates it "Who dares to argue with me?" The answer in one sense is "no one," but in reality, Jesus stood accused before what amounted to six trials, and multiple false accusers and false accusations.
Isaías 50
Ellicott - The words obviously point to any human substitute for the Divine light, and thus include the two meanings which commentators have given them: (1) Man’s fiery wrath, that worketh not the righteousness of God; and (2) man’s attempt to rest in earthly comforts or enjoyments instead of in the light and joy that comes from God. Who encircle yourselves with firebrands - "Who equip yourselves with flaming arrows" (Isa 50:11NET) "Warm yourselves by your own fires" (NLT) Encircle can mean to gird oneself. A firebrand is a piece of burning or glowing wood. The meaning is difficult to discern but in context seems to picture these individuals as trusting in themselves, in their devices, in their sufficiency, which is a direct contrast to what Isaiah has just written in Isa 50:10 calling for God sufficiency in trusting the Name of the LORD and relying on God. Moody Bible Commentary - The negative exhortation is to those who attempt to light their own way, using human manipulations rather than trusting God in the darkness. In their attempt to make their own light, they will be burned by that light and ultimately will lie down in torment (v. 11). (The Moody Bible Commentary) Cornerstone Bible Commentary - Since fire is a frequent figure of punishment (cf. Isa 1:31), it is ironic that they would attempt “to warm [themselves] by [their] own fire.” Instead, they would be warmed by God’s fire in another sense! Because they had rejected the light of God’s word, they would face terrible punishment. God is the real furnace of judgment (cf. Isa 30:33; 31:9; 42:25; 47:14; 66:24), and he is both fire and light. The closing words of the chapter promise that the rebels will “soon fall down in great torment” (50:11). Walk in the light of your fire and among the brands you have set ablaze - This is a call to continue to walk in rebellion. Walk is imperative regarding which the NET Note says 'The imperative is probably rhetorical and has a predictive force."