TRV
Translation
King James Version
The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back.
Berean Standard Bible
The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back.
American Standard Version
The Lord Jehovah hath opened mine ear, and I was not rebellious, neither turned away backward.
World English Bible Messianic
The Lord GOD has opened my ear, and I was not rebellious, neither turned away backward.
Geneva Bible (1599)
The Lord God hath opened mine eare and I was not rebellious, neither turned I backe.
Young's Literal Translation
The Lord Jehovah opened for me the ear, And I rebelled not--backward I moved not.
In the KJVVerse 18,668 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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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.
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 50:5 presents a profound declaration from the Servant of the Lord, revealing a divinely initiated relationship characterized by perfect receptivity and unwavering obedience. The Servant affirms that the Lord God has supernaturally enabled him to hear and understand divine instruction, and in response, he has demonstrated complete non-rebellion and steadfast commitment, refusing to deviate from the path set before him. This verse powerfully encapsulates the Servant's unique disposition of submission and willingness to endure hardship, setting the theological stage for his redemptive mission.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. The most prominent is Idiom, specifically "opened mine ear," which is a well-established Hebrew expression for spiritual receptivity, understanding, and obedience to divine instruction, rather than merely physical hearing. This idiom powerfully suggests a divine act of enablement, supernaturally preparing the Servant for his unique role. There is also a strong element of Contrast present, as the Servant's perfect and unwavering obedience ("not rebellious, neither turned away back") stands in stark opposition to the repeated rebellion and turning away of Israel, a theme prevalent throughout Isaiah and the Old Testament. This contrast highlights the Servant's distinct and exemplary character. Furthermore, the verse functions as a Prophetic Declaration, as the Servant speaks of his own divine calling and unwavering commitment, setting the stage for his future actions and suffering, which are central to the Servant Songs and his redemptive purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 50:5 profoundly illustrates the dynamic interplay between divine sovereignty and human responsibility in the context of a prophetic calling and redemptive mission. It underscores that true spiritual receptivity is not merely a human effort but a gracious divine enablement ("The Lord GOD hath opened mine ear"). Yet, this divine opening is met with a perfect, unreserved human response of obedience and steadfastness ("I was not rebellious, neither turned away back"). This reciprocal relationship forms the bedrock of the Servant's mission, foreshadowing a life of complete alignment with God's will, even unto suffering. The verse highlights the ideal posture of a true servant of God, one who is perfectly attuned to the divine voice and unwavering in commitment, a stark contrast to the spiritual deafness and rebellion often characteristic of humanity.
REFLECTION AND APPLICATION
Isaiah 50:5 offers a compelling and challenging model for Christian discipleship, emphasizing the absolute necessity of both divine enablement and human responsiveness in our walk with God. Our spiritual journey begins with God's gracious initiative, as He "opens our ears" to hear His voice through His Word, prayer, and the indwelling Holy Spirit. This is not a passive experience but an active cultivation of a receptive heart, eager to discern and embrace divine truth. The Servant's immediate and unwavering response—"I was not rebellious, neither turned away back"—challenges us to profoundly examine the depth of our own obedience. Do we truly listen with an open heart, or do we selectively hear, filtering out what is uncomfortable? Do we respond with immediate compliance, or do we resist, question, or seek to negotiate with God's clear commands? This verse calls us to a radical commitment, to remain steadfast on the path God has set, even when it demands sacrifice, challenges our comfort zones, or leads through trials. It reminds us that authentic discipleship is characterized by unreserved submission and persistent faithfulness, mirroring the Servant's perfect example.
Questions for Reflection
FAQ
Who is the "Servant of the Lord" in Isaiah 50:5?
Answer: The identity of the "Servant of the Lord" in Isaiah is a complex and multifaceted theological question. In different contexts within Isaiah, the Servant can represent: (1) the nation of Israel, called to be God's witness to the nations (e.g., Isaiah 41:8); (2) a faithful remnant within Israel; (3) a specific individual, such as a prophet (like Isaiah himself) or a messianic figure. However, in the "Servant Songs" (Isaiah 42, 49, 50, 52-53), the Servant takes on unique characteristics, including perfect obedience, suffering, and a redemptive mission, which ultimately point beyond any single individual or the nation of Israel. Christian theology overwhelmingly interprets the Servant in these passages, particularly in Isaiah 50 and 53, as a profound prophetic foretelling of Jesus Christ, who perfectly embodies all the Servant's attributes and fulfills His redemptive work.
What does "opened mine ear" mean beyond physical hearing?
Answer: The phrase "opened mine ear" (Hebrew: pâthach 'ôzen) is a significant Hebrew idiom that goes far beyond mere physical hearing. It signifies a divine act of spiritual enablement, granting the recipient the capacity to understand, receive, and obey divine instruction or revelation. It implies a profound spiritual attunement, where God makes one uniquely sensitive and receptive to His voice and will. This "opening" is an act of grace that prepares the Servant for his mission, ensuring he is not spiritually deaf or resistant like many others (e.g., Isaiah 42:18-20). It denotes a deep, intimate connection where divine communication is not just heard but fully comprehended and embraced, leading to unreserved obedience.
CHRIST-CENTERED FULFILLMENT
Isaiah 50:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential Servant of the Lord, who perfectly embodied the characteristics described in this verse. From His incarnation, Jesus' entire life was marked by absolute receptivity to the Father's will; His "ear" was always perfectly "opened" by God, allowing Him to hear and obey every divine instruction (e.g., John 5:19). Unlike humanity's inherent rebellion, Jesus was "not rebellious," demonstrating unwavering submission even unto death on the cross (e.g., Philippians 2:8). His resolute commitment meant He "neither turned away back" from the path of suffering and sacrifice set before Him, even in the agonizing moments in Gethsemane where He prayed, "Nevertheless, not my will, but yours, be done" (Luke 22:42). Jesus' perfect obedience, rooted in His divine enablement and human faithfulness, is the foundation of our salvation, for it was through His unblemished life and sacrificial death that He became the "author of eternal salvation to all who obey him" (Hebrews 5:8-9). Thus, Isaiah 50:5 is a powerful prophetic portrait of Christ's perfect servant-hood, which culminates in His redemptive work on behalf of a rebellious humanity.