TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Complete Jewish Bible
Adonai ELOHIM has given me the ability to speak as a man well taught, so that I, with my words, know how to sustain the weary. Each morning he awakens my ear to hear like those who are taught.
Berean Standard Bible
The Lord GOD has given Me the tongue of discipleship, to sustain the weary with a word. He awakens Me morning by morning; He awakens My ear to listen as a disciple.
American Standard Version
The Lord Jehovah hath given me the tongue of them that are taught, that I may know how to sustain with words him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught.
World English Bible Messianic
The Lord GOD has given me the tongue of those who are taught, that I may know how to sustain with words him who is weary: he wakens morning by morning, he wakens my ear to hear as those who are taught.
Geneva Bible (1599)
The Lord God hath giuen me a tongue of the learned, that I shoulde knowe to minister a woord in time to him that is weary: he will raise me vp in the morning: in the morning hee will waken mine eare to heare, as the learned.
Young's Literal Translation
The Lord Jehovah hath given to me The tongue of taught ones, To know to aid the weary by a word, He waketh morning by morning, He waketh for me an ear to hear as taught ones.
In the KJVVerse 18,667 of 31,102
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Commentary on Isaiah 50 verses 4–9
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.
5 The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
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.
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.
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.
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.
Our Lord Jesus, having proved himself able to save, here shows himself as willing as he is able to save, here shows himself as willing as he is able. 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.
I. As an acceptable preacher. Isaiah, a a prophet, was qualified for the work to which he was called, so were the rest of God's prophets, and others whom he employed as his messengers; but Christ was anointed with the Spirit above his fellows. To make the man of God perfect, he has, 1. The tongue of the learned, to know how to give instruction, how to speak a word in season to him that is weary, Isa 50:4. God, who made man's mouth, gave Moses the tongue of the learned, to speak for the terror and conviction of Pharaoh, Exo 4:11, Exo 4:12. 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. Grace was poured into his lips, and they are said to drop sweet-smelling myrrh. See what is the best learning of a minister, to know how to comfort troubled consciences, and to speak pertinently, properly, and plainly, to the various cases of poor souls. An ability to do this is God's gift, and it is one of the best gifts, which we should covet earnestly. Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. 2. The ear of the learned, to receive instruction. Prophets have as much need of this as of the tongue of the learned; for they must deliver what they are taught and no other, must hear the word from God's mouth diligently and attentively, that they may speak it exactly, Eze 3:17. Christ himself received that he might give. None must undertake to be teachers who have not first been learners. Christ's apostles were first disciples, scribes instructed unto the kingdom of heaven, Mat 13:52. Nor is it enough to hear, but we must hear as the learned, hear and understand, hear and remember, hear as those that would learn by what we hear. Those that would hear as the learned must be awake, and wakeful; for we are naturally drowsy and sleepy, and unapt to hear at all, or we hear by the halves, hear and do not heed. Our ears need to be wakened; we need to have something said to rouse us, to awaken us out of our spiritual slumbers, that we may hear as for our lives. 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. Our case calls for continual fresh supplies of divine grace, to free us from the dulness we contract daily. The morning, when our spirits are most lively, is a proper time for communion with God; then we are in the best frame both to speak to him (my voice shalt thou hear in the morning) and to hear from him. The people came early in the morning to hear Christ in the temple (Luk 21:38), for, it seems, his were morning lectures. And it is God that wakens us morning by morning. If we do any thing to purpose in his service, it is he who, as our Master, calls us up; and we should doze perpetually if he did not waken us morning by morning.
II. As a patient sufferer, Isa 50:5, Isa 50:6. One would think that he who was commissioned and qualified to speak comfort to the weary should meet with no difficulty in his work, but universal acceptance. It is however quite otherwise; he has both hard work to do and hard usage to undergo; and here he tells us with what undaunted constancy he went through with it. We have no reason to question but that the prophet Isaiah went on resolutely in the work to which God had called him, though we read not of his undergoing any such hardships as are here supposed; but we are sure that the prediction was abundantly verified in Jesus Christ: and here we have, 1. His patient obedience in his doing work. "The Lord God has not only wakened my ear to hear what he says, but has opened my ear to receive it, and comply with it" (Psa 40:6, Psa 40:7, My ear hast thou opened; then said I, Lo, I come); for when he adds, I was not rebellious, neither turned away back, more is implied than expressed - that he was willing, that though he foresaw a great deal of difficulty and discouragement, though he was to take pains and give constant attendance as a servant, though he was to empty himself of that which was very great and humble himself to that which was very mean, yet he did not fly off, did not fail, nor was discouraged. He continued very free and forward to his work even when he came to the hardest part of it. Note, As a good understanding in the truths of God, so a good will to the work and service of God, is from the grace of God. 2. 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. In this submission he resigned himself, (1.) To be scourged: I gave my back to the smiters; and that not only by submitting to the indignity when he was smitten, but by permitting it (or admitting it rather) among the other instances of pain and shame which he would voluntarily undergo for us. (2.) To be buffeted: I gave my cheeks to those that not only smote them, but plucked off the hair of the beard, which was a greater degree both of pain and of ignominy. (3.) To be spit upon: I hid not my face from shame and spitting. He could have hidden his face from it, could have avoided it, but he would not, because he was made a reproach of men, and thus he would answer to the type of Job, that man of sorrows, of whom it is said that they smote him on the cheek reproachfully (Job 16:10), which was an expression not only of contempt, but of abhorrence and indignation. All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us.
III. As a courageous champion, Isa 50:7-9. The Redeemer is as famous for his boldness as for his humility and patience, and, though he yields, yet he is more than a conqueror. Observe, 1. The dependence he has upon God. What was the prophet Isaiah's support was the support of Christ himself (v. 7): The Lord God will help me; and again, v. 9. Those whom God employs he will assist, and will take care they want not any help that they or their work call for. God, having laid help upon his Son for us, gave help to him, and his hand was all along with the man of his right hand. Nor will he only assist him in his work, but accept of him (v. 8): He is near that justifieth. Isaiah, no doubt, was falsely accused and loaded with reproach and calumny, as other prophets were; but he despised the reproach, knowing that God would roll it away and bring forth his righteousness as the light, perhaps in this world (Psa 37:6), at furthest in the great day, when there will be a resurrection of names as well as bodies, and the righteous shall shine forth as the morning sun. And so it was verified in Christ; by his resurrection he was proved to be not the man that he was represented, not a blasphemer, not a deceiver, not an enemy to Caesar. The judge that condemned him owned he found no fault in him; the centurion, or sheriff, that had charge of his execution, declared him a righteous man: so near was he that justified him. But it was true of him in a further and more peculiar sense: the Father justified him when he accepted the satisfaction he made for the sin of man, and constituted him the Lord our righteousness, who was made sin for us. He was justified in the Spirit, Ti1 3:16. He was near who did it; for his resurrection, by which he was justified, soon followed his condemnation and crucifixion. He was straightway glorified, Joh 13:32. 2. The confidence he thereupon has of success in his undertaking: "If God will help me, if he will justify me, will stand by me and bear me out, I shall not be confounded, as those are that come short of the end they aimed at and the satisfaction they promised themselves: I know that I shall not be ashamed." Though his enemies did all they could to put him to shame, yet he kept his ground, he kept his countenance, and was not ashamed of the work he had undertaken. Note, Work for God is work that we should not be ashamed of; and hope in God is hope that we shall not be ashamed of. Those that trust in God for help shall not be disappointed; they know whom they have trusted, and therefore know they shall not be ashamed. 3. The defiance which in this confidence he bids to all opposers and opposition: "God will help me, and therefore have I set my face like a flint." The prophet did so; he was bold in reproving sin, in warning sinners (Eze 3:8, Eze 3:9), and in asserting the truth of his predictions. Christ did so; he went on in his work, as Mediator, with unshaken constancy and undaunted resolution; he did not fail nor was discouraged; and here he challenges all his opposers, (1.) To enter the lists with him: Who will contend with me, either in law or by the sword? Let us stand together as combatants, or as the plaintiff and defendant. Who is my adversary? Who is the master of my cause? so the word is, "Who will pretend to enter an action against me? Let him appear, and come near to me, for I will not abscond." Many offered to dispute with Christ, but he put them to silence. The prophet speaks this in the name of all faithful ministers; those who keep close to the pure word of God, in delivering their message, need not fear contradiction; the scriptures will bear them out, whoever contends with them. Great is the truth and will prevail. Christ speaks this in the name of all believers, speaks it as their champion. Who dares be an enemy to those whom he is a friend to, or contend with those for whom he is an advocate? Thus St. Paul applies it (Rom 8:33): Who shall lay any thing to the charge of God's elect? (2.) He challenges them to prove any crime upon him (Isa 50:9): Who is he that shall condemn me? The prophet perhaps was condemned to die; Christ we are sure was; and yet both could say, Who is he that shall condemn? For there is no condemnation to those whom God justifies. There were those that did condemn them, but what became of them? They all shall wax old as a garment. The righteous cause of Christ and his prophets shall outlive all opposition. The moth shall eat them up silently and insensibly; a little thing will serve to destroy them. But the roaring lion himself shall not prevail against God's witnesses. All believers are enabled to make this challenge, Who is he that shall condemn? It is Christ that died.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–9. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter CII
For the power of His strong word, by which He always confuted the Pharisees and Scribes, and, in short, all your nation's teachers that questioned Him, had a cessation like a plentiful and strong spring, the waters of which have been turned off, when He kept silence, and chose to return no answer to any one in the presence of Pilate; as has been declared in the memoirs of His apostles, in order that what is recorded by Isaiah might have efficacious fruit, where it is written, "The Lord gives me a tongue, that I may know when I ought to speak." Again, when He said, "Thou art my God; be not far from me," He taught that all men ought to hope in God who created all things, and seek salvation and help from Him alone; and not suppose, as the rest of men do, that salvation can be obtained by birth, or wealth, or strength, or wisdom.
Ephrem the SyrianAD 373
COMMENTARY ON ISAIAH 50:4
“The Lord God has given me the tongue of the doctrine.” These words refer to Christ as well, who preached his new doctrine to all the peoples. And therefore all the peoples listened to it and were converted.
Ambrose of MilanAD 397
On the Duties of the Clergy 1.2.5
Now what ought we to learn before everything else, but to be silent that we may be able to speak? Lest my voice should condemn me before that of another acquits me, for it is written: “By your words you shall be condemned.” What need is there, then, that you should hasten to undergo the danger of condemnation by speaking when you can be more safe by keeping silent? How many have I seen to fall into sin by speaking, but scarcely one by keeping silent; and so it is more difficult to know how to keep silent than how to speak … a person is wise, then, who knows how to keep silent. Lastly, the Wisdom of God said, “The Lord has given to me the tongue of learning, that I should know when it is good to speak.” Justly, then, is one wise who has received of the Lord to know when he ought to speak. Wherefore the Scripture says well: “A wise person will keep silence until there is opportunity.”
JeromeAD 420
Commentary on Isaiah
(Chapter 50—Verse 4 and following) The Lord has given me a learned tongue, so that I may sustain with words the weary. He awakens me morning by morning, awakens my ear as a master. The Lord God has opened my ear; I do not resist, I do not turn back. I offered my body to the ones striking me, and my cheeks to those plucking my beard. I did not turn my face away from those reproaching and spitting. The Lord God is ((added by the Vulgate)) my helper, therefore I am not ashamed; therefore I set my face like flint, and I know that I will not be put to shame. LXX: The Lord gives me the tongue of instruction, so that I may know when it is necessary for me to speak a word. He has set me in the morning, and added an ear to listen; and the instruction of the Lord opens my ears. But I do not refuse or contradict. I have given my back to the lashes, and my cheeks to the slaps. But I have not turned my face away from the shame of spitting. And the Lord is my helper, therefore I am not ashamed: but I have set my face like a mighty rock, and I know that I will not be put to shame. The Jews, separating this chapter from the previous ones, want to refer it to Isaiah, who says he received a word from the Lord about how to sustain and call back the weary and wandering people to salvation. And, in the manner of little children who are instructed in the morning hours, let him hear what the Holy Spirit says. And [let it be known] that he did not contradict His command, but when the Lord asked, 'Whom shall I send, and who will go to this people?' he answered, 'Here I am, send me' (Isaiah 6:8). And because it has been said: 'Listen to the word of the Lord, princes of Sodom: listen attentively to the law of our God, people of Gomorrah' (Isaiah 1:18), he endured so much hardship, not only the insults of words, but also the pains of wounds. However, he was not terrified by the conscience of the commanding God; but according to what is said in Ezekiel: 'Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads, like adamant and flint I have made your face' (Ezekiel 3:8, 9), he crushed all their attacks. This they say, who by every means try to overturn the prophecies about Christ and distort them with a perverse interpretation, as if also these things were written about Isaiah, they could take away other testimonies about Christ that are so clear that they shed light on themselves for the eyes of everyone. Therefore, concerning the person of the Lord, in whom also the previous book ends, these things must also be mentioned: that, according to the arrangement of the assumed body, he was trained and acquired the language of learning, so that he would know when he should speak and when to be silent. Finally, he who was silent in his suffering now speaks through the Apostles and the men of the Apostolic age throughout the whole world. And it is a mark of great knowledge to give timely food to those under your care and to consider the individuality of your audience. Thus, the Apostle Paul, speaking by the testimony of his authorities, addresses those who do not accept the faith of the Prophets, saying: 'For we are indeed his offspring,' as some of your own poets have said, 'For we are indeed his offspring' (Acts 17:28), signifying Aratus. Again about the Comedian: Evil conversations corrupt good morals (1 Cor. XV, 33); and Epimenides' hexameter verse: Cretans are always liars, evil beasts, lazy gluttons (Titus I, 12). If they do not maintain the order and measure of the meters in translation, it should be known that in Greek they run with feet. However, he did this because he had learned the language of discipline, so that he would know when to speak a word. To this was added an ear through grace, which he did not have by nature: so that we understand that ears should not be received from the body, but from the mind, about which the Lord also spoke in the Gospel: He who has ears to hear, let him hear (Luke VIII, 8). The discipline and education that opened his ears, so that he might transmit the knowledge of the Father to us; who did not contradict him, but became obedient even unto death, and death on a cross (Philippians 2). So that he would offer his body or back to the blows; and his chest, capable of receiving the scourges of God, would not turn away from the blows. It is clear that he endured this from the minister of the chief priests: so that both the Jewish people and the priests would mock him. He who was struck and spat upon did not blush, but was led to the victim like a lamb; and like a sheep before the shearer, he did not open his mouth. But what the Son heard from the Father regarding the mystery of his assumed body, we learn more fully in the Gospel, where he himself says: And he who sent me, the Father, has given me a commandment, what I should say and what I should speak. And again: As I hear, I judge.
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 4:4.50:4-5
[Ministers] who sing thankful hymns say that they have been given a tongue of discipline; that is, they are able to speak in a trained manner and expound the divine mysteries without fault and are able to speak fittingly to those who need words of encouragement.… On us the sun of righteousness has arisen and has shed its light on our mind so that we are and are known as children of light and of the day. For we, having faith in Christ, are enriched with illumination from him; that is, we have our hearing enhanced and are thus enabled to hear.
Theodoret of CyrusAD 458
COMMENTARY ON ISAIAH 16:50.5
Christ our Master says this in a human way. For the rest, we find many statements of this kind in the divine Gospels: “And Jesus increased in age,” it is said, “and wisdom and grace before God and before people.” He calls youth “early”; thus, the prophet likewise taught this in a preceding passage. After having announced [Christ’s] conception by the Virgin, he had added, “Before he [the child] shall know good or evil, he refuses evil, to choose the good.” The Evangelist declares something similar: “And the child grew and became strong in spirit, filled with wisdom; and the grace of God was on him.” As for the phrase “the instruction the Lord gives opens my ears,” in my opinion, it is not pronounced regarding him but on the subject of the disciples who believed in [Christ], for he gives the name of “ears” to his hearers, that is, to those to whom he presents the divine words, that is, to those to whom he declared, as we learn it in reading the holy Gospels: “He who has ears to hear, let him hear!”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 50:4 vividly portrays the Suffering Servant, a figure divinely equipped by the Lord GOD with the profound ability to deliver words of timely comfort and wisdom to the weary. This extraordinary capacity is not self-derived but is the result of an intimate, continuous process of daily divine instruction, where God actively awakens the Servant's ear to hear and discern truth with the precision of one who is thoroughly taught, thereby underscoring a life of profound attentiveness and unwavering obedience to the divine will.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 50:4 is rich in profound Metaphor and subtle Personification. The "tongue of the learned" functions as a powerful metaphor for the Servant's divinely endowed ability to speak with unparalleled wisdom, authority, and discerning insight, rather than referring to a literal anatomical feature. Similarly, "wakeneth mine ear to hear" employs the physical act of waking an ear as a profound metaphor for God's active, continuous opening of the Servant's spiritual understanding and his deep receptivity to the divine voice. The phrase "morning by morning" utilizes Repetition to powerfully emphasize the consistent, daily, and unwavering nature of God's instruction and the Servant's posture of humble, attentive receptivity. There is also a striking sense of Parallelism between the first and second halves of the verse: the Servant is divinely given a tongue to speak (representing his outward, compassionate ministry) precisely because his ear is continuously awakened to hear (representing his inward, intimate reception of divine truth), thereby demonstrating a perfectly balanced and comprehensive divine preparation for his unique mission.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the very essence of divine calling and the meticulous preparation required for effective ministry. It unequivocally highlights that true spiritual authority, profound insight, and effective communication stem not from human eloquence, intellectual prowess, or acquired skills, but from a deep, ongoing, and divinely initiated relationship with God. The Servant's unique ability to speak a "word in season" to the weary is a powerful testament to God's compassionate heart and His unwavering desire to bring comfort, healing, and restoration through His chosen instruments. This model of constant, humble listening and obedient, timely speaking is foundational for all who seek to serve God, emphasizing that truly effective ministry flows organically from a life of intimate communion, profound receptivity, and unwavering obedience to divine instruction. The Servant's absolute dependence on God for both the precise content and the perfect timing of his message powerfully underscores the absolute sovereignty of God in all redemptive work.
REFLECTION AND APPLICATION
Isaiah 50:4 offers a profound and timeless blueprint for the Christian life and for all who aspire to ministry, inviting believers to cultivate a posture of humble dependence, eager receptivity, and profound attentiveness to God's voice. In a world saturated with overwhelming noise, conflicting messages, and often devoid of genuine comfort, the divine call to speak "a word in season to him that is weary" is more vital and urgent than ever. This sacred task requires not only a deeply compassionate heart that empathizes with human suffering but also a disciplined, discerning ear, acutely attuned to the Holy Spirit's subtle promptings through diligent study of Scripture and fervent prayer. Just as the Servant was daily awakened by the Lord GOD, we are profoundly encouraged to seek fresh, daily encounters with God each morning, allowing His living Word to meticulously shape our thoughts, purify our intentions, and precisely direct our words. This continuous, intimate communion empowers us to discern the specific, nuanced needs of those around us and to deliver messages of profound hope, genuine encouragement, and liberating truth that are perfectly timed and Spirit-anointed, thereby bringing authentic rest to weary souls and reflecting the very heart of Christ to a hurting world.
Questions for Reflection
FAQ
What is the significance of "the tongue of the learned" in this verse?
Answer: "The tongue of the learned" signifies a divinely bestowed ability to speak with unparalleled wisdom, profound authority, and keen discernment. It implies that the speaker is not self-taught, relying on human eloquence, or speaking from personal opinion, but has been thoroughly instructed, discipled, and empowered by God Himself. This phrase emphasizes that the Servant's words carry the profound weight, absolute truth, and divine authority of God's own revelation, enabling him to communicate effectively, appropriately, and redemptively, especially to those in deep spiritual or emotional need. It highlights a profound, ongoing spiritual education and empowerment directly from the Lord GOD.
How does the phrase "he wakeneth morning by morning" relate to the Servant's ministry?
Answer: This phrase profoundly underscores the continuous, intimate, and daily nature of the Servant's communion with God. It suggests a life lived in constant, humble receptivity, where God actively and consistently opens the Servant's spiritual ear to hear His instructions, understand His purposes, and receive His wisdom. This daily renewal of divine instruction and intimate fellowship is absolutely crucial for the Servant's ability to speak "a word in season" to the weary, ensuring that his ministry is always fresh, relevant, perfectly timed, and entirely aligned with God's sovereign will. It portrays a diligent, devoted disciple who is perpetually ready to learn from his Master, much like Jesus' own consistent practice of rising early to pray and commune deeply with the Father (e.g., Mark 1:35).
CHRIST-CENTERED FULFILLMENT
Isaiah 50:4 finds its ultimate, most profound, and perfect fulfillment in the person and ministry of Jesus Christ, the Suffering Servant par excellence. Jesus consistently demonstrated "the tongue of the learned," speaking with an unparalleled authority and divine wisdom that astonished His hearers, as powerfully recorded in Matthew 7:29. He never spoke His own words or acted on His own initiative, but unequivocally declared, "My teaching is not my own. It comes from the one who sent me" (John 7:16), perfectly embodying the Servant's dependence on divine instruction. His earthly ministry was profoundly characterized by deep compassion for the "weary" and heavy-laden, as He tenderly invited them to find true and eternal rest in Him (Matthew 11:28). Furthermore, Jesus perfectly embodied the daily, intimate communion described in Isaiah 50:4: He frequently withdrew to solitary places to pray and hear directly from His Father, rising early "morning by morning" to receive divine instruction, strength, and direction (Mark 1:35). His entire life was a continuous, living testament to an ear perfectly awakened by God, enabling Him to flawlessly fulfill the Father's redemptive will, culminating in His ultimate sacrificial death and glorious resurrection, which provides true, eternal rest and spiritual refreshment for all who believe (Hebrews 4:9-10).