4 The Lord Yahweh has given me the tongue of those who are taught, that I may know how to sustain with words him who is weary. He awakens morning by morning, he awakens my ear to hear as those who are taught.
5 The Lord Yahweh has opened my ear. I was not rebellious. I have not turned back.
6 I gave my back to those who beat me, and my cheeks to those who plucked off the hair. I didn’t hide my face from shame and spitting.
7 For the Lord Yahweh will help me. Therefore I have not been confounded. Therefore I have set my face like a flint, and I know that I won’t be disappointed.
8 He who justifies me is near. Who will bring charges against me? Let us stand up together. Who is my adversary? Let him come near to me.
9 Behold, the Lord Yahweh will help me! Who is he who will condemn me? Behold, they will all grow old like a garment. The moths will eat them up.
10 Who among you fears Yahweh and obeys the voice of his servant? He who walks in darkness and has no light, let him trust in Yahweh’s name, and rely on his God.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Justin Martyrc. 110–165Early church, EastThe First Apology · on Isaiah 50:6–8But when you hear the utterances of the prophets spoken as it were personally, you must not suppose that they are spoken by the inspired themselves, but by the Divine Word who moves them. For sometimes He declares things that are to come to pass, in the manner of one who foretells the future; sometimes He speaks as from the person of God the Lord and Father of all; sometimes as from the person of Christ … And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort: … And again: "I gave My back to the scourges, and My cheeks to the buffetings; I turned not away My face from the shame of spittings; and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifieth Me."
But when you hear the utterances of the prophets spoken as it were personally, you must not suppose that they are spoken by the inspired themselves, but by the Divine Word who moves them. For sometimes He declares things that are to come to pass, in the manner of one who foretells the future; sometimes He speaks as from the person of God the Lord and Father of all; sometimes as from the person of Christ … And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort: … And again: "I gave My back to the scourges, and My cheeks to the buffetings; I turned not away My face from the shame of spittings; and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifieth Me."
Justin Martyr, The First Apology, First Apology 36, 38; translated for the Ante-Nicene Christian Library (Edinburgh, 1867), as printed in the Ante-Nicene Fathers, vol. 1 (Buffalo, 1885); the text of the Christian Classics Ethereal Library. The edition
A Greek philosopher from Samaria who became a Christian and taught in Rome, where he was put to death for his faith. His First Apology, addressed to the emperor, defends the Christians and shows them the prophets’ words about Christ.
John Calvin1509–1564ReformedCommentaries · on Isaiah 50:4This passage is commonly explained so as to relate to Christ, as if it had not been applicable to the Prophet, because he afterwards says, that he had been beaten with rods, which we nowhere read was done to Isaiah. But there is no great force in this argument; for David complains that his garments were divided, (Psalm 22:18,) which applies literally to Christ, (Matthew 27:35; John 19:24,) and yet it does not follow that this did not happen to David himself. For my own part, I have no doubt, that Isaiah comes forward as one who represents all the servants of God, not only those who were from the beginning, but those who should come afterwards. … He therefore means that God has been his teacher and instructor, that he may be able to soothe wretched men by appropriate consolation, that by means of it their dejected hearts may be encouraged by feeling the mercy of God.
This passage is commonly explained so as to relate to Christ, as if it had not been applicable to the Prophet, because he afterwards says, that he had been beaten with rods, which we nowhere read was done to Isaiah. But there is no great force in this argument; for David complains that his garments were divided, (Psalm 22:18,) which applies literally to Christ, (Matthew 27:35; John 19:24,) and yet it does not follow that this did not happen to David himself. For my own part, I have no doubt, that Isaiah comes forward as one who represents all the servants of God, not only those who were from the beginning, but those who should come afterwards. … He therefore means that God has been his teacher and instructor, that he may be able to soothe wretched men by appropriate consolation, that by means of it their dejected hearts may be encouraged by feeling the mercy of God.
John Calvin, Commentaries, on 50:4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 50:4We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour. … He gave to Christ the tongue of the learned, to speak a word in season for the comfort of those that are weary and heavily laden under the burden of sin, Mat 11:28. … Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. … We need to be awakened morning by morning, as duly as the day returns, to be awakened to do the work of the day in its day.
We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour. … He gave to Christ the tongue of the learned, to speak a word in season for the comfort of those that are weary and heavily laden under the burden of sin, Mat 11:28. … Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. … We need to be awakened morning by morning, as duly as the day returns, to be awakened to do the work of the day in its day.
Matthew Henry, Commentary on the Whole Bible, on 50:4–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 50:6His obedient patience in his suffering work. I call it obedient patience because he was patient with an eye to his Father's will, thus pleading with himself, This commandment have I received of my Father, and thus submitting to God, Not as I will, but as thou wilt. … He could have hidden his face from it, could have avoided it, but he would not … All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us.
His obedient patience in his suffering work. I call it obedient patience because he was patient with an eye to his Father's will, thus pleading with himself, This commandment have I received of my Father, and thus submitting to God, Not as I will, but as thou wilt. … He could have hidden his face from it, could have avoided it, but he would not … All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us.
Matthew Henry, Commentary on the Whole Bible, on 50:4–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Isaiah 50:4These are not the words of the prophet, as Aben Ezra, Kimchi, and others think; though what is here said is applicable to ministers of the word, who have to do with weary souls, and it is their work to comfort and refresh them … But the words are to be understood of Christ, the same person that is speaking in the preceding verses … He wakeneth morning by morning; one after another continually, meaning himself; the allusion is to masters calling their scholars early to their studies; the morning being the fittest season for instruction and learning.
These are not the words of the prophet, as Aben Ezra, Kimchi, and others think; though what is here said is applicable to ministers of the word, who have to do with weary souls, and it is their work to comfort and refresh them … But the words are to be understood of Christ, the same person that is speaking in the preceding verses … He wakeneth morning by morning; one after another continually, meaning himself; the allusion is to masters calling their scholars early to their studies; the morning being the fittest season for instruction and learning.
John Gill, An Exposition of the Old and New Testament, on 50:4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Isaiah 50:10Messiah exhorts the godly after His example (Isa 49:4-5; Isa 42:4) when in circumstances of trial ("darkness," Isa 47:5), to trust in the arm of Jehovah alone. … God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?" … A godly man's way may be dark, but his end shall be peace and light.
Messiah exhorts the godly after His example (Isa 49:4-5; Isa 42:4) when in circumstances of trial ("darkness," Isa 47:5), to trust in the arm of Jehovah alone. … God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?" … A godly man's way may be dark, but his end shall be peace and light.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 50:10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Isaiah 50:7But no shame makes him faint-hearted; he trusts in Him who hath called him, and looks to the end. … The consciousness of his high calling remained undisturbed; he was never ashamed of that, nor did he turn away from it. … In "holy hardness of endurance," as Stier says, he turned his face to his antagonists, without being subdued or frightened away, and was well assured that He whose cause he represented would never leave him in the lurch.
But no shame makes him faint-hearted; he trusts in Him who hath called him, and looks to the end. … The consciousness of his high calling remained undisturbed; he was never ashamed of that, nor did he turn away from it. … In "holy hardness of endurance," as Stier says, he turned his face to his antagonists, without being subdued or frightened away, and was well assured that He whose cause he represented would never leave him in the lurch.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 50:7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Isaiah 50
Isaiah 50:4–10, World English Bible
Isaiah 50 in the Bible · Told in the Story: Chapter 14, The Servant of the Lord
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Justin Martyrc. 110–165Early church, EastThe First Apology · on Isaiah 50:6–8But when you hear the utterances of the prophets spoken as it were personally, you must not suppose that they are spoken by the inspired themselves, but by the Divine Word who moves them. For sometimes He declares things that are to come to pass, in the manner of one who foretells the future; sometimes He speaks as from the person of God the Lord and Father of all; sometimes as from the person of Christ … And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort: … And again: "I gave My back to the scourges, and My cheeks to the buffetings; I turned not away My face from the shame of spittings; and the Lord was My helper: therefore was I not confounded: but I set My face as a firm rock; and I knew that I should not be ashamed, for He is near that justifieth Me."
Justin Martyr, The First Apology, First Apology 36, 38; translated for the Ante-Nicene Christian Library (Edinburgh, 1867), as printed in the Ante-Nicene Fathers, vol. 1 (Buffalo, 1885); the text of the Christian Classics Ethereal Library. The edition
A Greek philosopher from Samaria who became a Christian and taught in Rome, where he was put to death for his faith. His First Apology, addressed to the emperor, defends the Christians and shows them the prophets’ words about Christ.
John Calvin1509–1564ReformedCommentaries · on Isaiah 50:4This passage is commonly explained so as to relate to Christ, as if it had not been applicable to the Prophet, because he afterwards says, that he had been beaten with rods, which we nowhere read was done to Isaiah. But there is no great force in this argument; for David complains that his garments were divided, (Psalm 22:18,) which applies literally to Christ, (Matthew 27:35; John 19:24,) and yet it does not follow that this did not happen to David himself. For my own part, I have no doubt, that Isaiah comes forward as one who represents all the servants of God, not only those who were from the beginning, but those who should come afterwards. … He therefore means that God has been his teacher and instructor, that he may be able to soothe wretched men by appropriate consolation, that by means of it their dejected hearts may be encouraged by feeling the mercy of God.
John Calvin, Commentaries, on 50:4; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 50:4We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour. … He gave to Christ the tongue of the learned, to speak a word in season for the comfort of those that are weary and heavily laden under the burden of sin, Mat 11:28. … Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. … We need to be awakened morning by morning, as duly as the day returns, to be awakened to do the work of the day in its day.
Matthew Henry, Commentary on the Whole Bible, on 50:4–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Isaiah 50:6His obedient patience in his suffering work. I call it obedient patience because he was patient with an eye to his Father's will, thus pleading with himself, This commandment have I received of my Father, and thus submitting to God, Not as I will, but as thou wilt. … He could have hidden his face from it, could have avoided it, but he would not … All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us.
Matthew Henry, Commentary on the Whole Bible, on 50:4–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Isaiah 50:4These are not the words of the prophet, as Aben Ezra, Kimchi, and others think; though what is here said is applicable to ministers of the word, who have to do with weary souls, and it is their work to comfort and refresh them … But the words are to be understood of Christ, the same person that is speaking in the preceding verses … He wakeneth morning by morning; one after another continually, meaning himself; the allusion is to masters calling their scholars early to their studies; the morning being the fittest season for instruction and learning.
John Gill, An Exposition of the Old and New Testament, on 50:4; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Isaiah 50:10Messiah exhorts the godly after His example (Isa 49:4-5; Isa 42:4) when in circumstances of trial ("darkness," Isa 47:5), to trust in the arm of Jehovah alone. … God never had a son who was not sometimes in the dark. For even Christ, His only Son, cried out, "My God, My God, why hast Thou forsaken Me?" … A godly man's way may be dark, but his end shall be peace and light.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 50:10; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Isaiah 50:7But no shame makes him faint-hearted; he trusts in Him who hath called him, and looks to the end. … The consciousness of his high calling remained undisturbed; he was never ashamed of that, nor did he turn away from it. … In "holy hardness of endurance," as Stier says, he turned his face to his antagonists, without being subdued or frightened away, and was well assured that He whose cause he represented would never leave him in the lurch.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 50:7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.