About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~1 minVerses: 11
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 50

11 verses with commentary

Israel's Sin

1

Thus saith the LORD, 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.

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God's rhetorical question 'Where is the bill of your mother's divorcement, whom I have put away?' asserts that He never broke covenant despite Israel's exile. The 'bill of divorcement' (Deuteronomy 24:1) was required for legal separation, but God produced none - the relationship suspension was discipline, not abandonment. The accusation 'for your iniquities have ye sold yourselves' shifts blame to Israel's sin, not God's unfaithfulness.
2

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? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst.

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The question 'Wherefore, when I came, was there no man? when I called, was there none to answer?' expresses God's surprise at finding no responsive faith. The assurance 'Is my hand shortened at all, that it cannot redeem?' defends divine omnipotence against doubts. The catalog of past deliverances (drying sea, making rivers wilderness) proves God's ability - the problem isn't His power but their unbelief.
3

I clothe the heavens with blackness, and I make sackcloth their covering.

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The statement 'I clothe the heavens with blackness, and I make sackcloth their covering' depicts God's power over creation, turning light to darkness as judgment (Exodus 10:21-23). This imagery anticipates crucifixion darkness (Matthew 27:45) and cosmic signs preceding Christ's return (Matthew 24:29). God who controls creation's most powerful forces is certainly able to save His people.

The Servant's Obedience

4

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.

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The Servant's claim 'The Lord GOD hath given me the tongue of the learned' describes His teaching ministry with divine authority. The purpose 'that I should know how to speak a word in season to him that is weary' shows pastoral care for the exhausted. The daily empowerment 'he wakeneth mine ear to hear as the learned' depicts continual divine instruction, anticipating Jesus' practice of pre-dawn prayer (Mark 1:35).
5

The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.

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The confession 'The Lord GOD hath opened mine ear, and I was not rebellious' depicts willing obedience in contrast to Israel's rebellion (48:8). The phrase 'neither turned away back' shows perseverance despite opposition. This anticipates Hebrews 5:8 - Christ 'learned obedience by the things which he suffered' - not that He was disobedient, but that His obedience was tested and proved perfect through trials.
6

I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

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This verse from the third Servant Song (50:4-9) prophetically describes the physical abuse Christ would endure. 'I gave my back to the smiters' depicts voluntary submission to scourging—the Servant doesn't resist or retaliate but willingly accepts beating. Roman scourging was brutally efficient: leather whips embedded with bone or metal shredded flesh from victims' backs. Jesus endured this before crucifixion (Matthew 27:26). 'My cheeks to them that plucked off the hair' describes the humiliating practice of beard-pulling, especially degrading in ancient Near Eastern culture where beards symbolized dignity and manhood. Forcibly plucking a man's beard was severe insult and mockery. 'I hid not my face from shame and spitting' reveals the Servant's acceptance of ultimate degradation. Spitting on someone expressed contempt and rejection. During Jesus's trial, soldiers and council members spit on Him and struck Him (Matthew 26:67, Mark 14:65). The Servant's dignity amid such abuse fulfills this prophecy and demonstrates the depth of His voluntary suffering for our redemption.
7

For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.

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The confidence 'the Lord GOD will help me; therefore shall I not be confounded' grounds perseverance in divine assistance despite human opposition. The metaphor 'I have set my face like a flint' depicts immovable determination, which Luke 9:51 directly applies to Jesus resolutely going to Jerusalem for crucifixion. The assurance 'I know that I shall not be ashamed' anticipates vindication - temporary suffering yields eternal glory.
8

He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary ? let him come near to me. mine: Heb. the master of my cause?

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The rhetorical question 'Who will contend with me?' challenges any to accuse the Servant whom God justifies. The legal imagery ('let us stand together...mine adversary') depicts a courtroom where God as judge acquits. Paul directly quotes this in Romans 8:33-34, establishing that Christ's justified status extends to believers - if God justifies, no accusation stands.
9

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.

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The assurance 'the Lord GOD will help me; who is he that shall condemn me?' repeats for emphasis the impossibility of successful accusation against God's justified servant. The imagery 'they all shall wax old as a garment; the moth shall eat them up' depicts enemies' decay versus God's eternal vindication. Accusers are temporary; God's approval is permanent.
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.

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The question 'Who is among you that feareth the LORD, that obeyeth the voice of his servant?' identifies the believing remnant. The condition 'that walketh in darkness, and hath no light' describes times when faith persists despite visible evidence. The command 'let him trust in the name of the LORD' prescribes response - not sight but faith. This establishes that genuine belief perseveres through darkness, not just prosperity.
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.

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The warning to those who 'kindle a fire' and 'compass yourselves about with sparks' describes self-reliance - creating own light rather than trusting God. The judgment 'ye shall lie down in sorrow' shows that human-generated solutions lead to misery. This contrasts with verse 10's trust in darkness - those who rest in God's will find peace; those who create own alternatives find sorrow.

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