Verse-by-Verse Bible Commentary
Isaiah 50:11

Clarke's Commentary

Verse Isaiah 50:11. Ye 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 legerunt 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!

Bridgeway Bible Commentary

The servant’s patient endurance (50:4-11)

In this, the third Servant Song, the words again may have an application to the experiences of Israel among the nations. In particular they reflect the experiences of the few faithful Jews who tried to teach, warn and comfort their ungodly fellow exiles in Babylon. The song becomes even more meaningful when applied to the experiences of the Messiah himself.
The servant is taught by God day by day, so that he can give teaching and encouragement to those who need it. Although people respond with opposition and physical violence, the servant does not give up. He learns the meaning of obedience by the things he suffers (4-6). He perseveres because he knows that he has acted blamelessly and that God is with him. And if God is on his side, no one can triumph over him. Those who make accusations against him will not prove him guilty, but will themselves be put to shame (7-9).
In a world of darkness faithful believers walk confidently and do not fall, because they trust in God. Others, who do not trust in God but who make their own ‘fire’ to give them light, will find in the end that the fire burns them. In other words, when people depend on human scheming instead of depending on God, they will find in the end that their scheming is the cause of their downfall (10-11).

Coffman's Commentaries on the Bible

"Behold, all ye that kindle a fire, that gird yourselves about with firebrands; walk ye in the flame of your fire, and among the brands that ye have kindled. This shall ye have of my hand; ye shall lie down in sorrow."

Wardle summarized the meaning of Isaiah 50:10-11 thus:

"Let the pious Jew hear the Servant's voice, and despite his pitiful plight trust in Jehovah. Those who kindle the flames of persecution and strife shall become the victims of their own fire, and by his doom shall lie in a place of flame (Gehenna may be meant)."Peake's Commentary Series, p. 466.

If Wardle's interpretation of Isaiah 50:11 is correct (as in Footnote No. 16, above), then the most remarkable fulfillment of it took place when the nation of the Jews stirred up the Roman government against the Christians and enlisted their support against the Church, with the result that Rome indeed tried to stamp out Christianity; but Rome soon learned that Christianity was indeed a true derivative of Judaism; and armed with that information, they decided to stamp out Judaism as well. The resulting Jewish war culminated in the utter destruction of Jerusalem in 70 A.D. bythe armies of Vespasian and Titus. Thus the apostate, hardened, and rejected Israel perished in the flames they themselves had kindled.

This may not be the only application of the passage, because it is always true that people who stir up troubles for others sometimes entrap themselves, as did Haman who perished upon the very gallows he had erected for the purpose of hanging Mordecai (Esther 5:14 to Esther 7:10).

Barnes' Notes on the Whole 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 25:0)

Calvin's Commentary on the Bible

11.Lo, all of you kindle a fire. He upbraids the Jews with choosing to kindle for themselves their own light, instead of drawing near to the light of God. This passage has been badly expounded; and if we wish to understand its true meaning, we must attend to the contrast between the light of God and the light of men; that is, between the consolation which is brought to us by the Word of God and the empty words of comfort uttered by men, when by idle and useless things they attempt and toil to alleviate their distresses. Having formerly spoken of “light” and “darkness,” and having promised light to believers, who hear the voice of the Lord, he shews that the Jews had rejected this light, in order to kindle another light for themselves, and threatens that ultimately they shall be consumed by this light, as by a conflagration. Thus Christ upbraids the Jews with “rejoicing in John’s light,” (John 5:35,) because they made a wrong use of his official character, in order to obscure or rather to extinguish the glory of Christ. To bring forward John’s official character, in order to cover with darkness the glory of Christ, was nothing else than to extinguish the light of God shining in a mortal man, in order to kindle another light for themselves, not that it might guide them by pointing out the road, but that, by foolishly rejoicing in it, they might be driven about in every direction.

When he says that they are surrounded by sparks, he glances at their various thoughts, by which they were agitated and carried about in uncertainty sometimes in one direction and sometimes in another; and in this way he mocks at their folly, because they willingly and eagerly ran wheresoever their foolish pleasures drew them.

Walk in the light of your fire. As if he had said, “You shall know by experience how useless and transitory is your light, when your unwarranted hopes shall have deceived you.” The ironical permission denotes disappointment. Others explain it, that wicked men kindle against themselves the fire of God’s wrath; but the Prophet looked higher, and that sentiment appears not to agree with this passage.

From my hand. Because wicked men, being intoxicated by false confidence, think that they are placed beyond the reach of all danger, and, viewing the future with reckless disregard, trust to “their own light,” that is, to the means of defense with which they imagine themselves to be very abundantly provided; the Lord declares, that they shall lie down in sorrow, and that this shall proceed “from his hand;” and, in a word, that men who have forsaken the light of the Word, and who seek consolation from some other quarter, shall miserably perish.

Smith's Bible Commentary

Chapter 50

Now in chapter 50 another marvelous prophecy of Jesus Christ and of the humiliation that He would receive from His own people.

Thus saith the LORD ( Isaiah 50:1 ),

Talking to Israel now.

Where is the bill of your mother's divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away ( Isaiah 50:1 ).

So God is declaring that the nation was divorced. It was put away because of the transgressions. And that God did not sell them to their enemies. They sold themselves by their own iniquities. They had turned from God, the fountain of living water. They worship the other gods; they sold themselves.

Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? ( Isaiah 50:2 )

God said, "I called but you didn't answer. I came but no one met Me." And so Jesus came to His own, His own received Him not. He called unto them; they would not respond. "Have I no power to deliver?"

behold, at my rebuke I can dry up the sea, I make the rivers a wilderness: their fish stink, because there is no water, and they die for thirst. I clothe the heavens with blackness, and I make sackcloth their covering. The Lord GOD ( Isaiah 50:2-4 )

And, of course, here's the prophecy now directly of Jesus Christ.

The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back ( Isaiah 50:4-5 ).

Now here is the Lord Jesus Christ speaking as the servant and as the obedient servant of the Father. You remember He said, "I came not to do My will but the will of Him who sent Me" ( John 5:30 ). I do always those things that please the Father" ( John 8:29 ). Here he said, "The Lord God hath opened my ear, I was not rebellious, neither turned away back."

In the Old Testament time if you were a slave, you served a six-year term of slavery. It was the responsibility of your master to take care of all of your needs. If you were of marriageable age, he could give to you a bride. But in reality, you could own nothing for yourself. And so the bride, you really didn't own her nor the children that were born. They still belong to your master though you be married to her and you have children by her. Now in the sixth year, after the six years of service, in the seventh year, you could go forth free. But if you say, "But I love my wife. And I love my children. And I love serving here. I want to stay on and I want to serve you." Then he would bring you... He would call the elders of the city. He would bring you to the doorpost of his house. He'd take an awl and drive it through the lobe of your ear. He would open your ear with the awl. He would pin your ear. You'll be pinned to the doorpost by your ear. And then they would put a gold ring through that pierced ear and you would then be a bondslave, a servant by choice for life. Now the Lord said, "He hath opened mine ear that I was not rebellious." That is, He submitted Himself to the Father's will. It's a beautiful picture of the submission of Jesus Christ unto the Father, even to the death of the cross.

I gave my back to the smiters ( Isaiah 50:6 ),

We are told in the scripture that Pilate had Him scourged. Now the scourging was a beating of thirty-nine stripes laid across the back of a prisoner with a whip that they call the cat-of-nine-tails whip. It was a leather whip with little bits of cut glass and lead imbedded in it that would rip open the flesh. The purpose of the scourging was to elicit confessions. It was the third-degree techniques of the Roman government in order to get confessions from convicted felons. In order that they might clear up much of the crime. And a few licks on the back and anybody would confess, even the hardest of criminals. And the idea was with each confession, the next lick would be a little easier and so it sort of encouraged confession. A refusal to confess, each lick would be a little harder, again, to encourage confession. "And as the lamb before her shearers is dumb, so He opened not His mouth" ( Isaiah 53:7 ). He said, "I gave my back to the smiters." But He had no sins or crimes against man to confess. And Jesus was scourged by the Roman government. He received thirty-nine stripes, laid across His back. We will read more about this and study more about this next Sunday night as we get into the fifty-third chapter of Isaiah and we discover there the purposes of God in His being smitten.

my cheeks also ( Isaiah 50:6 )

We are told that they covered His face and they began to buffet Him. They began to hit Him. And they said, "Prophesy, who was it that hit You?" Now when you can see a blow coming, you have certain natural reflexes of fainting with that blow so that you more or less cushion the blow by an automatic reflex of pulling your head back as you see the blow coming. Our bodies are marvelously coordinated. And you can step off of a curb very smoothly because of the coordination of your body. However, if you've ever stepped off and you didn't know the curb was there, and your mind was not coordinating the activities of the body to step off gracefully, just six inches can be a horrible jar.

When we were over in Israel this last trip, we stayed in the King David Hotel. And in this one fire escape kind of an exit, which we oftentimes used because the elevators were slow, there is one step that is about an inch-and-a-half deeper than the other steps. And we had a lady on our trip who was coming down the steps and when she came to the one step that was just an inch-and-a-half deeper than the other steps, because her mind was not coordinating, it was coordinating for a six-inch step, when she came to the seven-and-a-half inch step, just that extra inch-and-a-half broke her ankle in two places. Because her mind wasn't coordinating to cushion the blow.

So our minds have an automatic reflex action, even as you blink your eyes there is a certain pulling back reflex when you see a blow coming that cushions the blow. Otherwise, boxers would kill each other all the time in the ring. But you see how they are moving and you do that instinctively and automatically. Now they covered the face of Jesus so He could not see the blows coming. So that He could not instinctively pull back. So that the blows landed on His face with full force until they had beaten Him to the place where His face was so bloated and so marred that you look at Him and you would not even know that He was a human being. We'll get to that in Isaiah 52:1-15 next Sunday.

Now here is the prophecy, "I gave my back to the smiters and my cheeks,"

to those that plucked off the hair ( Isaiah 50:6 ):

They evidently pulled out His beard by the fistful. And with these beatings, His face was so distorted that you could not even recognize Him as a human being.

I hid not my face from shame and spitting ( Isaiah 50:6 ).

Spitting is a sign in the oriental culture of total disdain and disgust. The Arabs have quite a disdain many times for American tourists. And we have been spit upon or at (good dodger), but they oftentimes disdain the American tourists there. And especially if they try to sell you something and you say, "No, I don't want it." Many times they'll spit at you, just to show their absolute disgust and disdain. It's just a part of their oriental culture. And thus, the Jews not only rejected Him, but they spit upon Him. "My cheeks to the smiters, and I did not hide my face from their shame and their spitting."

Isaiah, in chapter 52, we'll get there next week also, really this all comes together. Chapter 50 begins with the humiliation of Christ and goes on through. It said, "And as many as saw Him were astonished, shocked, and we hid as it were our faces from Him" ( Isaiah 53:3 ). Jesus was not a pretty picture when He redeemed you from your sin. His face was a bloody, bloated mass, swollen and distorted beyond recognition. Covered with spit. His back laid open by the beating. A crown of thorns upon his head. And Pilate said, "Behold the man!" But you couldn't even recognize that He was a man. And yet He did it. He endured it. He did not turn away. His ear was open. He submitted to the will of the Father because He loved you. "And who for the joy that was set before Him endured the cross" ( Hebrews 12:2 ), though He despised the spitting, even as you would. And the shame of the whole thing. He despised it. But yet He endured it because His love for you was stronger than anything else. And the joy of being able to wash you and redeem you and to cleanse you from all of your sins was the thing that kept Him going in that moment of disgrace and ignominy. How much He loved us. Oh, God, help us to respond to that love.

For the Lord GOD will help me; therefore I will not be confounded: therefore have I set my face as flint, and I know that I shall not be ashamed ( Isaiah 50:7 ).

His trust was in the Father. He had committed Himself unto God and to the will of God completely.

He is near that justifies me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord GOD will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up. Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walks in darkness, and hath no light? let him trust in the name of the LORD, and put his trust upon his God. Behold, all ye that kindle a fire ( Isaiah 50:8-11 ),

In the last verse he refers to a little pagan ceremony that they went in, that they did.

All ye that kindle a fire put a circle of sparks around you: that you might walk in the light of your fire, and in the sparks that you have kindled. This shall ye have of mine hand; ye shall lie down in sorrow ( Isaiah 50:11 ).

You that have gone after the false gods. You that are worshipping these false idols. You that are worshipping in this false system. This you're going to have from me. You're going to go down in sorrow.

I do not know how a Jew can read these scriptures and not recognize that Jesus was indeed the Messiah. I do not know how they can look at these and deny the prophecy of Jesus Christ or the fulfillment of Jesus Christ of these prophecies.

Father, we thank You for the great love that You have for us, though we realize how unworthy we are and undeserving. Yet, Lord, You have loved us with an everlasting love. And You have drawn us with Your cords of kindness. And Lord, You sent Your Son, how thankful we are. And now, Lord, we receive Your love. And Father, we love You and we thank You that You chose us that we should be Your disciples, that we should bring forth fruit. That we should serve You and that we should be with You in Your kingdom. We thank You, Lord, that You called us. We thank You, Lord, that You have redeemed us in the blood of Jesus Christ. And that You have accepted us in Him. And now, Lord, we are Your children. May we walk as children in this dark and perverse world. In Jesus' name. Amen.

And now may the Lord be with you. And may the Lord bless you and keep you through this week. May the grace of God abound towards thee in all things. That you might experience the full richness of His love and of His grace towards you in Christ Jesus, our Lord, in His name. "

Dr. Constable's Expository Notes

Walking in light or darkness 50:10-11

This short pericope is another transition. It connects with the third Servant Song, but it introduces a new speaker and develops a different topic. The new subject is the importance of listening to the Servant and the Lord.

Dr. Constable's Expository Notes

The Lord contrasted the way of sorrow, in this verse, with the way of trust, in Isaiah 50:10. The Israelites who refused to trust God and obey the Servant in their dark mission, and instead tried to escape the dark by lighting their own fires, would experience torment. They would encounter this if they refused to trust God for deliverance from the Babylonians, and they would encounter it in their larger relationship with God. The Lord would send them torment, not vindication (cf. Isaiah 50:8-9). The Lord may have been using the figure of a person binding a flaming torch to himself so he could keep his hands free while working his way out of darkness. In such a case, it would have been only too common for people to set their own clothes on fire accidentally. The prophet used fire here to describe human wickedness, not divine wrath.

Gill's Exposition of the Whole Bible

Behold, 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.

Henry's Complete Commentary on the Bible

      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.   11 Behold, all ye that kindle a fire, that compass yourselves about with sparks: walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.

      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, Isaiah 50:10; Isaiah 50:10. 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 (Isaiah 66:2; Isaiah 66:2) and are afraid of his judgments,Psalms 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 (Exodus 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, Isaiah 50:11; Isaiah 50:11. 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; Job 18:6. 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.