TRV
Translation
King James Version
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.
Complete Jewish Bible
My vindicator is close by; let whoever dares to accuse me appear with me in court! Let whoever has a case against me step forward!
Berean Standard Bible
The One who vindicates Me is near. Who will dare to contend with Me? Let us confront each other! Who has a case against Me? Let him approach Me!
American Standard Version
He is near that justifieth me; who will contend with me? let us stand up together: who is mine adversary? let him come near to me.
World English Bible Messianic
He is near who justifies me; who will bring charges against me? Let us stand up together: who is my adversary? Let him come near to me.
Geneva Bible (1599)
Hee is neere that iustifieth mee: who will contend with me? Let vs stande together: who is mine aduersarie? let him come neere to me.
Young's Literal Translation
Near is He who is justifying me, Who doth contend with me? We stand together, who is mine opponent? Let him come nigh unto me.
In the KJVVerse 18,671 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
(Verse 8, 9.) He is near who justifies me: who will contradict me? Let us stand together. Who is my adversary? Let him come near to me. Behold, the Lord God is my helper: who is he that will condemn me? Behold, all of them shall wear out like a garment, the moth shall eat them up. LXX: He is near who justifies me: who is he that will judge me, stand up against me together? And who is he that will enter into judgment with me? Let him come near to me. Behold, the Lord is my helper, who shall afflict me? Behold, all of you shall grow old like a garment, and like a moth shall eat you. If anyone, says He, thinks that I am justly addicted to the cross and have committed some sin, let him resist me. Who is there to be judged with me, so as not to be overcome by the power of my majesty, but by reason? However, he is judged with the Lord, not by the authority of the reigning, but by the comparison of virtues: just as the apostles judged the twelve tribes of Israel, and the Ninevites, and the queen of Sheba judged the people of the Jews. According to which sense, it is said to Jerusalem: Sodom is justified by you (Ezech. XVI, 52). Therefore, since no one can be justified in the presence of the Lord, all will grow old like a garment (Ps. CI). And what grows old is close to ruin. And it will consume them like a moth, it says. Clearly the conscience of sinners; and the zeal of the saved gentiles. About which it is said at the end of this volume: Their worm will not die. And in Micah against perverse princes: I will take away their goods like a moth devouring, and walking on the standard on the day of speculation (Micah VII, 4, sec. LXX). And in Proverbs: The moth of bones has understanding of the heart (Prov. XIV, 30, sec. LXX). For tinea, in this place Symmachus interpreted it as rust: while Aquila as worm.
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 50:8 presents a profound declaration of unwavering confidence and divine vindication from the Lord's Servant. In this prophetic utterance, the Servant, embodying perfect obedience and trust in God, boldly asserts the immediate presence of His divine Justifier, challenging any potential accusers or adversaries to present their case. This verse encapsulates the profound assurance that God Himself will uphold the Servant's righteousness and ensure His ultimate triumph over all opposition, setting a precedent for divine acquittal against all charges.
CONTEXT
Literary Context: Isaiah 50:8 is strategically placed within the "Servant Songs" of Isaiah, specifically as a pivotal declaration in the third Servant Song (Isaiah 50:4-9). This section immediately follows the Servant's profound commitment to divine instruction, stating that the Lord God has given Him "the tongue of those who are taught, that I may know how to sustain the weary with a word" (Isaiah 50:4). The Servant then describes His resolute willingness to endure profound suffering and shame for His mission, detailing how He gave His back to those who strike Him and His cheeks to those who pull out His beard, not hiding His face from disgrace and spitting (Isaiah 50:6). Despite this immense humiliation, the Servant sets His face like flint, knowing He will not be put to shame because "the Lord God helps me" (Isaiah 50:7). Verse 8, therefore, emerges as the Servant's climactic assertion of vindication, a direct and confident consequence of the divine help and unwavering resolve described in the preceding verses, and it powerfully anticipates the ultimate suffering, death, and triumph detailed in the fourth Servant Song, Isaiah 53.
Historical & Cultural Context: The book of Isaiah, particularly chapters 40-55, known as Deutero-Isaiah, primarily addresses the exilic or post-exilic community of Judah. This community faced immense suffering, despair, and questions regarding God's faithfulness and their own identity. The imagery in Isaiah 50:8 is deeply rooted in the legal and judicial practices of the ancient Near East, where disputes were typically settled publicly, often at the city gate, which served as the local court. The concepts of "contending," "adversaries," and "coming near" explicitly evoke a courtroom setting, where an accuser would formally "come near" to present their case before a judge, and the defendant would "stand together" to face the charges. In this context, God is powerfully portrayed as the ultimate and righteous Judge, and the Servant as the defendant who is absolutely assured of divine justification. The cultural understanding of honor and shame is also critically relevant; the Servant's willingness to endure public shame (Isaiah 50:6) is starkly contrasted with the absolute certainty of His divine vindication, which would unequivocally restore His honor by God's sovereign decree.
Key Themes: This verse powerfully contributes to several overarching theological and narrative themes prevalent in the book of Isaiah. The most prominent is Divine Justification and Vindication, where God actively intervenes to declare His chosen Servant righteous and innocent. This theme underscores God's intrinsic character as a righteous Judge who upholds justice and truth, especially for His faithful. Another central theme is Unwavering Confidence in God, as the Servant's bold rhetorical questions ("who will contend with me?", "who is mine adversary?") are not expressions of arrogance but profound and unshakeable trust in God's ultimate defense and support. This confidence is deeply rooted in the assurance articulated in Isaiah 50:7 that "the Lord God helps me." Furthermore, the theme of Legal Imagery and Forensic Righteousness is central, presenting a vivid picture of a divine courtroom where the Servant is acquitted. This forensic language is highly significant, as it prophetically foreshadows the New Testament concept of justification, where God declares believers righteous not based on their own merit, but on the perfect righteousness of Christ, as profoundly articulated in Romans 3:21-26.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 50:8 is profoundly characterized by Legal Metaphor and Imagery, casting the entire scene as a divine courtroom. Terms such as "justifieth," "contend," "adversary," "stand together," and "come near" are all deeply rooted in the formal processes of ancient legal disputes. God is depicted as the supreme Judge, the Servant as the defendant, and unnamed accusers are boldly challenged to present their case. The pervasive use of Rhetorical Questions ("who will contend with me?", "who is mine adversary?") serves a crucial purpose: these are not genuine inquiries seeking information but powerful declarative statements of the Servant's profound confidence and the utter futility of any opposition. These questions emphasize the unassailable nature of divine vindication. The verse also employs Bold Assertion, as the Servant's declarations are direct, unequivocal, and resolute, reflecting an unshakeable faith in God's omnipotent power and perfect justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 50:8 powerfully articulates the profound theological truth of divine justification, a concept central to both Old and New Testament theology. It reveals God as the active vindicator of His righteous Servant, demonstrating His unwavering commitment to justice, truth, and the upholding of His chosen one. This forensic declaration of innocence is not based on the absence of accusation, but on the certainty of God's righteous judgment and His active, immediate support for His chosen one. The Servant's unshakeable confidence in the face of opposition thus becomes a paradigm for all who place their trust in God's righteousness. This verse prophetically foreshadows the ultimate justification offered through Christ, where believers are declared righteous not by their own merit or works, but by God's sovereign grace through faith in Jesus.
REFLECTION AND APPLICATION
Isaiah 50:8 offers profound comfort, strength, and an unshakeable foundation for believers navigating a world often filled with accusations, misunderstandings, and spiritual opposition. Just as the Servant faced unjust contention yet stood firm in the absolute certainty of God's vindication, so too can followers of Christ find unwavering assurance in their own standing before God. When our character is maligned, our motives questioned, or we face the relentless accusations of the enemy of our souls, this verse serves as a powerful reminder that our ultimate defense and vindication rest solely with God. Our righteous standing is not based on our ability to perfectly defend ourselves or prove our innocence, but on the divine declaration of righteousness that comes through faith in Jesus Christ. We are therefore called to stand firm, confident that the same God who justified His Servant is the very God who justifies us, and no accusation can ultimately stand against His sovereign decree. This profound truth empowers us to face adversity with courage, knowing that our divine Advocate is near and our eternal vindication is secured in Him.
Questions for Reflection
FAQ
Who is "He" that justifies the Servant in Isaiah 50:8?
Answer: The "He" in Isaiah 50:8 refers unequivocally to the Lord God Himself. The consistent portrayal of the Servant throughout Isaiah's Servant Songs depicts God as the one who calls, equips, sustains, and ultimately vindicates His chosen Servant. Here, God acts as the supreme Judge and Advocate, actively declaring the Servant righteous and innocent against all potential accusations. This highlights God's intrinsic character as a just and righteous God who faithfully upholds and defends His chosen ones.
What kind of "contention" is implied in this verse?
Answer: The "contention" implied in Isaiah 50:8 is primarily legal or forensic. The precise language used—"justifieth," "contend," "adversary," "stand together," "come near"—all strongly point to a formal courtroom setting or a public legal dispute. The Servant is issuing a bold challenge to anyone who might have a legal case or accusation against Him to present it before God, the supreme Judge. It is a powerful declaration of absolute confidence in divine acquittal, asserting that no charge can possibly stand when God Himself is the Justifier. This powerful imagery prophetically foreshadows the ultimate legal victory achieved by Christ on behalf of His people, securing their freedom from condemnation, as declared in Romans 8:1.
How does the justification of the Servant in Isaiah 50:8 relate to the justification of believers in the New Testament?
Answer: The justification of the Servant in Isaiah 50:8 serves as a profound and foundational prophetic foreshadowing of the justification of believers through the person and work of Jesus Christ. The Servant's perfect obedience, enduring suffering, and ultimate vindication by God lay the essential groundwork for understanding how God graciously justifies those who trust in Him. In the New Testament, particularly in Pauline theology, justification refers to God's gracious and sovereign act of declaring sinners righteous, not based on their own works or merit, but solely on the perfect righteousness of Christ imputed to them through faith (as clearly articulated in Romans 3:28 and Romans 5:1). Just as the Servant was declared righteous by God, so too are believers declared righteous in Christ, and no accusation can ultimately stand against them because God Himself is their Justifier.
CHRIST-CENTERED FULFILLMENT
Isaiah 50:8 finds its ultimate, most profound, and glorious fulfillment in the person and redemptive work of Jesus Christ, the Suffering Servant of the Lord. Jesus perfectly embodied the obedient Servant described by Isaiah, who steadfastly "set his face like flint" to endure immense suffering, shame, and the cross, knowing with absolute certainty that His Father would vindicate Him (Luke 9:51). Throughout His earthly ministry, Jesus faced relentless accusations, false charges, and unjust trials from religious and political adversaries, culminating in His unjust condemnation and crucifixion (Matthew 26:59-66). Yet, even in the face of death, Jesus maintained perfect trust in His Father's righteousness and ultimate vindication. The supreme vindication of Jesus, the Servant, came through His glorious resurrection from the dead, by which God publicly declared Him righteous, innocent, and triumphant, proving decisively that no accusation could possibly stand against Him (Romans 4:25). Furthermore, Christ's fulfillment of this verse extends directly to His people. Because Jesus, our representative and substitute, was perfectly justified by God, all who are united with Him by faith are also declared righteous in God's sight. He is our great High Priest and Advocate, who continually intercedes for us at the right hand of the Father (Hebrews 7:25), ensuring that no one can bring a charge against God's elect, for it is God Himself who justifies them through Christ (Romans 8:33-34). Thus, the unshakeable confidence of the Servant in Isaiah 50:8 becomes the believer's own confidence in Christ, who has already secured our eternal justification and triumph over all accusation.