Exegetical and Hermeneutical Commentary of Isaiah 51:7
Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
7. To know righteousness does not differ in meaning from “follow after righteousness” in Isa 51:1. Both expressions refer to righteousness in the ethical sense; there it is represented as an ideal steadily pursued, here as a rule of life apprehended by the heart and conscience. This inward possession of righteousness is the earnest of the external righteousness, the vindication of right, spoken of in Isa 51:6 ; Isa 51:8.
the people in whose heart is my instruction ] Cf. Jer 31:33.
Fuente: The Cambridge Bible for Schools and Colleges
7, 8. In the hope of this everlasting salvation the true Israelites may well endure for a season the reproach of men.
Fuente: The Cambridge Bible for Schools and Colleges
Hearken unto me, ye that know righteousness – My people who are acquainted with my law, and who are to be saved. This is addressed to the pious parlor the Jewish nation.
Fear ye not the reproach of men – If we have the promise of God, and the assurance of his favor, we shall have no occasion to dread the reproaches and the scoffs of people (compare Mat 10:28).
Fuente: Albert Barnes’ Notes on the Bible
Isa 51:7-8
Hearken unto Me, ye that know righteousness
Christians encouraged against the fear of man
I.
THE PERSONS ADDRESSED.
1. Those who know righteousness.
2. They have the law of God in their heart.
II. THE ADDRESS MADE TO THEM. Hearken unto Me, etc.
1. Let us remember who is the speaker of these words.
2. The address may be considered as containing an encouraging exhortation enforced by powerful arguments.
3. Consider by what powerful arguments this exhortation is enforced: They who now revile the people of God will quickly be brought to an end. If their malice be not extinguished, yet the means of gratifying it will be no more. They are mortals, and as such they must soon die.
4. On the other hand, My righteousness (saith the Lord) shall be for ever, and My salvation from generation to generation. In vain do ungodly men speak evil of His cause. It shall survive all their attacks; and shall increase, when they who reviled, or opposed it, shall be silent in darkness. In vain are His people reproached. They cannot be really injured by such attempts. (E. Cooper.)
Mans mortality
The matter is not great which they say of us who must be worms meat shortly. (M. Henry.)
Futility of human opposition to the Gospel
Clouds darken the sun, but give no obstruction to its progress. (M. Henry.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
That know righteousness; that love and practise it, as knowing is commonly used.
In whose heart is my law; who are tacitly opposed to the carnal Jews that had the law written only in tables. Compare 2Co 3:3; Heb 8:10.
The reproach of men; the censures of the carnal Jews. who will lead their believing and godly brethren with a world of reproaches: but let not these things discourage you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. know righteousness(See onIsa 51:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hearken unto me, ye that know righteousness,…. The righteousness of God, and of his law; the purity of his nature, what righteousness is agreeable to him, and required by him; the imperfection and insufficiency of a man’s own righteousness, and the glory and fulness of Christ’s righteousness, revealed in the Gospel; and so know that, as to approve of it, follow after it, lay hold upon it, believe in it, and rejoice in it, as their justifying righteousness:
the people in whose heart is my law; not in their heads only, but in their hearts; having an understanding of it, an affection for it, and the bias of their minds toward it; being written there by the finger of the divine Spirit, according to the covenant of grace, Jer 31:33, and not in tables of stone, as the law of Moses, and of which this is not to be understood; but of the law or doctrine of Christ, even the everlasting Gospel; which coming with power, and the Holy Ghost, into the hearts of the Lord’s people, is received by them with great approbation and affection, in faith and love; they obey it from their hearts, and are cast into the mould of it:
fear ye not the reproach of men, neither be ye afraid of their revilings; either of the Jews, the Scribes and Pharisees, for renouncing a pharisaical righteousness, and embracing the righteousness of Christ; for rejecting the traditions of the elders, the rituals of the ceremonial law, and the doctrine of justification by the works of the moral law; and for cordially receiving the pure Gospel of Christ: or of idolatrous Heathens, from whom they were called, and that for leaving the religion of their country, and the gods of their fathers, and professing the one only true God, and Jesus Christ, whom he has sent: or of the antichristian worshippers, and of the man of sin at the head of them, who belches out his blasphemies against God and Christ, his tabernacle and saints; but neither their shocking blasphemies, nor spiteful taunts and jeers, nor menacing words, nor even cruel persecutions, should deter the saints from the profession of Christ and his Gospel.
Fuente: John Gill’s Exposition of the Entire Bible
Upon this magnificent promise of the final triumph of the counsel of God, an exhortation is founded to the persecuted church, not to be afraid of men. “Hearken unto me, ye that know about righteousness, thou people with my law in the heart; fear ye not the reproach of mortals, and be ye not alarmed at their revilings. For the moth will devour them like a garment, and the worm devour them like woollen cloth; and my righteousness will stand for ever, and my salvation to distant generations.” The idea of the “servant of Jehovah,” in its middle sense, viz., as denoting the true Israel, is most clearly set forth in the address here. They that pursue after righteousness, and seek Jehovah (Isa 51:1), that is to say, the servants of Jehovah (Isa 65:8-9), are embraced in the unity of a “people,” as in Isa 65:10 (cf., Isa 10:24), i.e., of the true people of God in the people of His choice, and therefore of the kernel in the heart of the whole mass – an integral intermediate link in the organism of the general idea, which Hvernick and, to a certain extent, Hofmann eliminate from it,
(Note: Hvernick, in his Lectures on the Theology of the Old Testament, published by H. A. Hahn, 1848, and in a second edition by H. Schultz, 1863; Drechsler, in his article on the Servant of Jehovah, in the Luth. Zeitschrift, 1852; V. Hofmann, in his Schriftbeweis, ii. 1, 147. The first two understand by the servant of Jehovah as an individual, the true Israel personified: the idea has simply Israel as a whole at its base, i.e., Israel which did not answer to its ideal, and the Messiah as the summit, in whom the ideal of Israel was fully realized. Drechsler goes so far as to call the central link, viz., an Israel true to its vocation, a modern abstraction that has no support in the Scriptures. Hofmann, however, says that he has no wish to exclude this central idea, and merely wishes to guard against the notion that a number of individuals, whether Israelites generally or pious Israelites, are ever intended by the epithet “servant of Jehovah.” “The nation,” he says himself at p. 145, “was called as a nation to be the servant of God, but it fulfilled its calling as a church of believers.” And so say we; but we also add that this church is a kernel always existing within the outer ecclesia mixta , and therefore always a number of individuals, though they are only known to God.)
but not without thereby destroying the typical mirror in which the prophet beholds the passion of the One. The words are addressed to those who know from their own experience what righteousness is as a gift of grace, and as conduct in harmony with the plan of salvation, i.e., to the nation, which bears in its heart the law of God as the standard and impulse of its life, the church which not only has it as a letter outside itself, but as a vital power within (cf., Psa 40:9). None of these need to be afraid of men. Their despisers and blasphemers are men ( ‘enosh ; cf., Isa 51:12, Psa 9:20; Psa 10:18), whose pretended omnipotence, exaltation, and indestructibility, are an unnatural self-convicted lie. The double figure in Isa 51:8, which forms a play upon words that cannot well be reproduced, affirms that the smallest exertion of strength is quite sufficient to annihilate their sham greatness and sham power; and that long before they are actually destroyed, they carry the constantly increasing germ of it within themselves. The sas , says a Jewish proverb, is brother to the ash . The latter (from ashesh , collabi , Arab. aththa , trans. corrodere ) signifies a moth; the former (like the Arabic sus , suse , Gr. ) a moth, and also a weevil, curculio . The relative terms in Greek are (Armen. tzetz ) and . But whilst the persecutors of the church succumb to these powers of destruction, the righteousness and salvation of God, which are even now the confidence and hope of His church, and the full and manifest realization of which it will hereafter enjoy, stand for ever, and from “generation to generation,” l e dor dorm , i.e., to an age which embraces endless ages within itself.
Fuente: Keil & Delitzsch Commentary on the Old Testament
7. Hearken to me. Because wicked men, when they enjoy prosperity, laugh at our faith, and ridicule our distresses and afflictions, on this account the Prophet exhorts believers to patience, that they may not dread their reproaches or be dismayed by their slanders. The reason assigned is, that their prosperity shall not be of long duration. Whatever may be their insolent boasting, they are already pronounced (verse 8) to be the food of moths and worms; while God holds in his hand the salvation of believers, from which they appear to be thrown to the greatest possible distance. Here we ought again to observe the repetition of the word Hearken. This is now the third time that the Lord demands a “hearing;” because, when we tremble with anxiety on account of our distresses, it is with the greatest difficulty that we rely on his promises, and therefore we need to be often roused and stimulated, till we have conquered every difficulty.
Ye that know righteousness, Here he does not address unbelievers, but those who “know righteousness;” because, though they do not intentionally reject the word of God, yet they often shut the door against his “righteousness,” so that it does not reach them, when, under the influence of adversity, they shut their ears and almost despair. In order therefore that they may receive the promises, and that they may admit consolation, the Prophet stirs up and arouses them.
A people in whose heart is my law. We must attend to the train of thought. First, he describes what kind of people the Lord wishes to have, namely, “those who know righteousness;” and next he explains what is the nature of this knowledge, that is, when the people have “the law” fixed and deeply rooted in their hearts. Without the word of the Lord there call be no “righteousness.” No laws of men, however well framed, will lead us to true righteousness, of which they may indeed give us a feeble idea, but which they never can justly describe. At the same time, he shews in what manner we ought to make progress in the law of the Lord; namely, by embracing it with the heart; for the seat of the law is not in the brain, but in the heart, that, being imbued with heavenly doctrine, we may be altogether renewed.
Fuente: Calvin’s Complete Commentary
(7) Ye that know righteousness.Jehovah, through His Servant, speaks to the Israel within Israel, the Church within the Church. They need support against the scorn and reproach of men, and are to find it in the thought that the revilers perish and that Jehovah is eternal.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7, 8. Hearken unto me Another occasion for a call to God’s people to “hearken” that of need of fearlessness against reproach and persecutors. These, too, are temporary.
Revilings Remember Sennacherib.
Like a garment like wool The play of the Hebrew here cannot be reached in English. The word “garment” (an old figure) is, in a short space, thus used the third time, and the word “wool” the second time. For explanation see Isa 50:9, last clause.
Fuente: Whedon’s Commentary on the Old and New Testaments
God’s Call To His People Not To Fear Men Or Their Reproaches Because They Will Fade Away While God’s People Will Go On For Ever ( Isa 51:7-8 ).
Again, for the third time, He stresses the importance of ‘listening’. They are to observe His instruction from their hearts. For those who have His instruction in their hearts need fear nothing, because they are not living in the light of this world, but of eternity. The world will pass away, but His word and His salvation will never pass away.
Isa 51:7-8
“Listen to me, you who know righteousness,
The people in whose heart is my instruction (law).
Do not fear the reproach of men,
Nor be dismayed at their revilings (virulent insults).
For the moth will eat them up like a garment,
And the worm will eat them like wool.
But my righteous deliverance (righteousness) will be for ever,
And my salvation to all generations.”
The fact that there are three calls emphasise the threefold completeness of the message. All are concerned with righteousness. In the first they are people who follow after righteousness and seek Yahweh (Isa 51:1). In the second His righteousness is near to come (Isa 51:5). Here in the third the hearers ‘know’ righteousness. Thus His faithful people are in mind.
In the second His instruction went out to the nations to enlighten them, here He speaks to those in whose heart is His instruction. It may be that we are to see a progression from the people who look back to Abraham their father, to the nations who receive His instruction and light and come under His righteous jurisdiction, moving forward to a combination of these two as one people, conveying the idea of the reproach that they will face, and the triumph that will be theirs.
If that be so He addresses all His own as a people who know righteousness, they have heard it spoken of, they have come to an understanding of it, and they live it out in their experience. And through it they know the Righteous One. (To follow after righteousness is to seek Yahweh – Isa 51:1). For His instruction is within their hearts. They love His Law.
The command to them is then not to regard the reproaches of men (’enosh – weak and frail man), or their insults and vile words, for they are to recognise that the destiny of such people is to wear away, for like old clothing they will be eaten by moths and devoured by worms. In contrast the faithful will enjoy God’s everlasting righteous deliverance, and a salvation that goes on and on and on. They will enjoy the everlasting kingdom.
Note again the similarities with 50. 6, 9. But while for the Servant in chapter 50 it was the present endurance that was in mind, here it is the reception of His word and of His instruction, and the future glory of His own, both Israel and the nations, that is emphasised. The work of the Servant has resulted in Israel turning to God and the nations receiving His light (Isa 49:6). His task is seen as fulfilled.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 958
A DISSUASIVE FROM THE FEAR OF MAN
Isa 51:7-8. Hearken unto me, ye that know righteousness, the people in whose heart is my law: Fear ye not the reproach of men, neither be ye afraid of their revilings: for the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be for ever, and my salvation from generation to generation.
OUR heavenly Father, anxious that we should attend to his word in every thing, uses various means to impress it on our minds: sometimes he issues his commands with authority, and enforces them with threatenings of his displeasure: at other times he exhorts with more than parental tenderness, and persuades us with the most encouraging considerations. Thus, in the chapter before us, he says no less than three times, Hearken to me, O my people [Note: ver. 1, 4, 7.]! In that spirit we would now address you. It is in Jehovahs name that we speak, yea, and in his very place and stead [Note: 2 Cov. 5:20.]: and we entreat you to listen with an obedient ear, whilst we guard you against one of the most dangerous snares in which Satan ever entangles the souls of men. . We invite your attention then to the words of our text, and beg you to consider,
I.
The fact here supposed
The supposition does certainly at first sight appear strange
[Had it been intimated, that persons professing religion and at the same time dishonouring it by their conduct, would be objects of reproach, it would have been nothing but what we might reasonably expect; because hypocrisy is more detestable than even the most flagrant vice: but that persons in whose heart is Gods law, and who consequently reverence and obey all the commandments of God, should be reviled and hated, seems almost incredible. We should be ready to think that such persons would rather be universally loved and honoured, not only because all occasion of blame is cut off from them, but because there is in them an assemblage of all that is virtuous and praise-worthy.]
But the fact supposed is common in all ages
[The very first-born of the human race hated and murdered his own brother, for no other cause than his superior piety: and it was on similar grounds that Ishmael mocked and derided his brother Isaac. Our blessed Lord experienced similar treatment from the men of his day; and has taught all his followers to expect the same. After portraying the character of his people in a great variety of particulars, he adds, Blessed are ye, when men shall hate and revile you [Note: Mat 5:3-11 and Luk 6:20-23.]. We are ready to wonder that such an expression should be introduced in such a connexion; but a little observation will suffice to convince us that that addition was not made without reason.]
Nor is it difficult to account for this fact
[The natural man hates God [Note: Rom 8:7.]; and consequently hates his image, wherever it appears Moreover, men have established a false standard for judging; viewing things only in reference to this present life. What wonder then if they account those to be fools and mad, who disregard the things of time and sense, and look only to the things that are invisible and eternal? But, in condemning the godly, they are actuated also in no small degree by self-defence. It is obvious, that, if the godly be right, the ungodly must be wrong: yea, if there be only a remote probability that the godly may be right, the ungodly must be wrong, because they do not pause to examine carefully into the truth or falsehood of their own opinions. Hence the ungodly decide at once, and load the godly with revilings and reproach, as the only, or, at least, the easiest way of justifying their own conduct.]
The existence of this fact being clearly ascertained, let us contemplate,
II.
The advice here given in reference to it Here let us notice,
1.
The advice itself
[The human mind naturally shrinks back from revilings and reproach: and well it may, when any thing really disgraceful is imputed to us. Such a regard to the opinions of men, so far from being wrong, is truly amiable and praiseworthy; and a want of it would argue extreme degeneracy, and inveterate corruption. None but those who are hardened with pride, and insensible to shame, will ever presume to set public opinion at defiance. But where the revilings and reproach are wholly unmerited, and we have the testimony of our own consciences that we are persecuted only for righteousness sake, we may then discard all fear, and all concern about the ignominy to which we are exposed [Note: This distinction is made by St. Peter. 1Pe 4:14-16.], In such a case we do well to set our face as a flint against the whole world, and even to glory in the reproaches that are cast upon us. Under such circumstances we do not hesitate to repeat the advice which God himself gives us in the text, Fear not the reproach of men, neither be afraid of their revilings. We would not so entirely exclude all prudential considerations as to prescribe exactly the same line of conduct to all persons; because we can conceive many situations in which reserve and caution are expedient, with a view to greater ultimate good: but in all cases, and under all circumstances, the fear of man must be put away; and we must follow what we believe to be the true line of our duty, even though the whole world should combine to censure and condemn us.]
2.
The considerations with which it is enforced
[What is man, or what is his reproach, that we should be afraid of any thing that he can say? Let him carry his enmity to the uttermost, he can do no more than kill the body: our spiritual and eternal interests are wholly out of his reach [Note: Luk 12:4-5.]: and, in a little time, the proudest persecutor will be as impotent as the worm he treads on: the very moth shall eat him up like a garment. What it become of those who, in different and distant ages, have set themselves against the Lord and his Christ? they are swept away, and gone to their own place. But the Gospel which they opposed, still survives and nourishes, and proves at this day as effectual for the salvation of men as ever. The doctrine of a crucified Saviour is still as precious as at any period of the world: it still avails to heal the wounds which sin has inflicted, and to fill with light and peace and joy the souls of the weary and heavy-laden. And, whilst the Gospel itself continues unchanged, what is now the state of those who once suffered reproach for the Gospels sake? Are they the less happy on account of what they once endured? or do they now regret that they exposed themselves to ignominy and contempt for the sake of Christ? No: their felicity has been inconceivably enhanced by every persecution they endured? and throughout all eternity will they rejoice that they were counted worthy to suffer shame for their Redeemers sake [Note: See these different states described, Isa 66:5; Isa 65:13-14.].
What reason then have we to fear enemies who are so incapable of inflicting on us any serious injury, and over whom our triumph will be so speedy, so complete, so certain, so glorious? The smallest reflection on the eternal states of the oppressors and oppressed will surely reconcile us to any thing that we may be called to suffer in our way to heaven.]
Let us now add a word,
1.
Of caution
[Whilst we exhort all to despise reproach, we must entreat you so to walk, as not to merit it. If persons professing godliness act in any respect unworthy of their profession, they bring contempt, not on themselves only, but on religion itself; and the very truth of God will be evil spoken of through their means. It is possible too to bring just reproach on ourselves, by indulging in needless singularities. Religion is a wise and sober thing; and is calculated to make us perfect in every good good work. We would entreat you therefore to cut off occasion from those who seek occasion against you, and to walk wisely before God in a perfect way. If you profess to know righteousness, let your whole conduct prove that the law of God is in your heart. This is of such infinite importance, that we cannot forbear urging it upon you after the example of God himself; Hearken to me, hearken to me, hearken to me, O my people!]
2.
Of encouragement
[Though we are to expect nothing but revilings and reproach for our fidelity to God, it is possible that we may in reality be honoured for that very conduct, which, in appearance, has exposed us to shame: for there is something in a holy and consistent life which carries a secret conviction to the minds of our accusers, and tends not only to silence [Note: 1Pe 2:12; 1Pe 2:15.], but to win, them [Note: 1Pe 3:1.]. And, though we can never hope that an unconverted man shall love us, we may hope that he shall be at peace with us [Note: Pro 16:7.], and even become a witness for us against those who yet load us with their reproaches [Note: Luk 23:14-15; Luk 23:22.]. But, however this may be, mans judgment is but for a day [Note: See 1Co 4:3. The Greek.]; and then the Lords time will come, and our righteousness will shine forth as the noon-day [Note: 1Co 4:5.]. Be contented then to follow your Divine Master, and to bear your cross as he has done before you: and be assured, that if you suffer with him, you shall also be glorified together [Note: 1Pe 4:12-13. Rom 8:17.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Here is another gracious call of the Lord, in which the subject is carried to its height: for it is to such as have not only sought the Lord, and followed after his righteousness, but have also found him. And these are the people, who, according to my apprehension, both know Christ as the Christ of God, and live upon him. The Lord himself defines their characters: The people in whose heart, saith the Lord, is my law: that is, Christ, the end of the law for righteousness, to everyone that believeth; and in whose heart he is formed, and reigns, and rules, as the hope of glory. They walk in Christ, act every grace upon Christ, and perform every duty in the strength of Christ. Jesus is their all, for life, for strength, for grace, for salvation. Reader! is it thus you know righteousness? Are you of that people, in whose heart the Lord’s law is? If so, everything else is, as the Lord speaks, moths and worms. W hat are all the reproaches of men, if Jesus dwell within, and whispers peace? What are all men’s despisings, if God saith, Ye are my people?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 51:7 Hearken unto me, ye that know righteousness, the people in whose heart [is] my law; fear ye not the reproach of men, neither be ye afraid of their revilings.
Ver. 7. Hearken unto me. ] See on Isa 51:2 .
Ye that know righteousness.
The people in whose heart is my law.
Fear ye not the reproach of men.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
know = take note of.
men = mortal men.
Fuente: Companion Bible Notes, Appendices and Graphics
Hearken: Isa 51:1
ye that: Phi 3:8, Phi 3:10, Tit 2:11, Tit 2:12
in whose: Psa 37:31, Psa 40:8, Jer 31:33, Jer 31:34, 2Co 3:3, Heb 10:16
fear: Jer 1:17, Eze 2:6, Mat 5:11, Mat 10:28, Luk 6:22, Luk 12:4, Luk 12:5, Act 5:41, 1Pe 4:4, 1Pe 4:14
Reciprocal: Gen 26:24 – fear Gen 39:14 – he came Deu 6:6 – shall be 2Sa 6:22 – more vile 1Ki 18:15 – I will surely 2Ki 19:6 – Be not afraid Neh 6:13 – that I should Psa 56:11 – I will not Psa 119:11 – Thy word Pro 15:9 – he loveth Isa 37:4 – to reproach Isa 40:9 – be not Isa 46:3 – Hearken Isa 48:12 – Hearken Isa 51:12 – that thou Isa 54:10 – the mountains Isa 55:2 – Hearken Jer 1:8 – not afraid Jer 20:18 – with Mat 1:20 – fear not Mat 10:26 – Fear Joh 3:2 – came Joh 9:22 – because Joh 9:28 – they Joh 12:42 – lest Act 2:14 – hearken Rom 7:22 – I delight Phi 1:28 – in 2Ti 1:8 – ashamed Heb 10:33 – by reproaches Heb 11:23 – and they Heb 11:26 – the reproach
Fuente: The Treasury of Scripture Knowledge
Isa 51:7-8. Hearken, ye that know righteousness Who not only understand, but love and practise it; whose persons are justified, whose nature is renewed, and whose lives are subject to my laws. These seem to be distinguished from those who are spoken of (Isa 51:1) as following after righteousness. These had attained what the others were only in pursuit of. The people in whose heart is my law Who are here opposed to the carnal Jews, that had the law written only on tables of stone. Compare 2Co 3:3; Heb 8:10. Fear ye not the reproach of men The censures of your carnal countrymen, who load their believing and godly brethren with a world of reproaches; but let not these things discourage you: for the moth shall eat them up, &c. Those that reproach you shall be easily and soon destroyed, and so God will avenge your cause upon them, and deliver you from their injurious treatment; and the worm shall eat them like wool Like a woollen garment, which is sooner corrupted by moths, or such creatures, than linen.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
For a third time the Lord urged His people, who already knew something of righteousness, to listen to Him (cf. Isa 51:1; Isa 51:4). They were the people who had received God’s instruction by special revelation and who treasured it in their hearts. They were the godly remnant in Israel. They could count on unbelievers reproaching and reviling them. Nevertheless, they should not fear them or lose heart, but follow the example of the perfect Servant by trusting God to fulfill His Word (Isa 50:4-9; cf. 2Pe 3:3-13).