TRV
Translation
King James Version
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.
Complete Jewish Bible
Look, if Adonai ELOHIM helps me, who will dare to condemn me? Here, they are all falling apart like old, moth-eaten clothes.
Berean Standard Bible
Surely the Lord GOD helps Me. Who is there to condemn Me? See, they will all wear out like a garment; the moths will devour them.
American Standard Version
Behold, the Lord Jehovah will help me; who is he that shall condemn me? behold, they all shall wax old as a garment; the moth shall eat them up.
World English Bible Messianic
Behold, the Lord GOD will help me; who is he who shall condemn me? Behold, all they shall wax old as a garment, the moth shall eat them up.
Geneva Bible (1599)
Beholde, the Lord God will helpe me: who is he that can condemne me? loe, they shall waxe olde as a garment: the mothe shall eate them vp.
Young's Literal Translation
Lo, the Lord Jehovah giveth help to me, Who is he that declareth me wicked? Lo, all of them as a garment wear out, A moth doth eat them.
In the KJVVerse 18,672 of 31,102
Study This Verse
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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Clement of AlexandriaAD 215
The Stromata Book 3
There is a person who runs down birth, describing it as subject to decay and death, who forces things and suggests that the Savior was speaking about having children in saying that we should not store treasure on earth, where it grows rusty and moth-eaten. And [this person] is not ashamed to set alongside these the prophet’s words: “You shall all grow old like clothes, and the moth will feed on you.” We do not contradict Scripture. Our bodies are subject to decay and are naturally unstable. Perhaps he might be prophesying decay to his audience because they were sinners. The Savior was not speaking about having children. He was encouraging sharing of resources in those who wanted only to amass vast amounts of wealth rather than offer help to those in need.
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.
Theodoret of CyrusAD 458
COMMENTARY ON ISAIAH 16:50.7-9
“Behold, you will all like a garment grow old, and something like a worm will devour you.” The parable is accurate, for the worm that comes from the clothes destroys them, and sin, which is born from us, ruins those who allow it to grow.
Procopius of GazaAD 528
COMMENTARY ON ISAIAH 50:1-11
Isaiah also gives the name “moth” to those who devour their conscience in their recklessness.… It might be said that the moths are their sins, which worm their way in among those they inhabit, like moths devouring clothing for food. An attitude that inclines toward having no fear is indicative of a people on their way to this kind of ruin, yet who think they are indestructible. But punishment also clearly awaits them. They will be utterly consumed by misfortune as by a moth.
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 50:9 is a powerful declaration of unwavering trust and confident vindication, spoken by the Lord's Servant amidst profound opposition. It asserts the absolute certainty of divine assistance against all adversaries, rhetorically challenging any who would condemn the Servant. The verse culminates in a vivid prophetic image of these opponents' inevitable and complete decay, likening their transient power to a garment consumed by moths, thereby highlighting the eternal permanence of God's purposes over all human malice.
CONTEXT
Literary Context: This verse is the concluding statement of the third of the four "Servant Songs" in the Book of Isaiah, specifically found in Isaiah 50:4-9. These songs progressively reveal the identity and mission of a unique figure, the "Servant of the Lord." The preceding verses in Isaiah 50 describe the Servant's steadfast obedience to God's call, even in the face of intense suffering, humiliation, and physical abuse. The Servant declares a commitment to speaking God's word (as seen in Isaiah 50:4) and a willingness to endure public shame and violence (as detailed in Isaiah 50:6). Therefore, Isaiah 50:9 serves as the Servant's triumphant affirmation of faith and ultimate vindication, providing a powerful resolution to the preceding narrative of suffering and steadfastness.
Historical & Cultural Context: The Book of Isaiah is set against the backdrop of significant geopolitical turmoil for ancient Israel, spanning the Assyrian and Babylonian empires. While the Servant Songs have a prophetic and often Messianic scope, they also reflect the experiences of the Israelite people and the challenges faced by prophets delivering unpopular messages. In ancient Near Eastern cultures, a "servant" could refer to a king, a prophet, or the nation itself, often carrying a covenantal responsibility. The imagery of a "garment" and "moth" was a common and easily understood metaphor for decay and destruction in a society where textiles were valuable and susceptible to such damage. The concept of legal "condemnation" was also deeply ingrained, making the Servant's rhetorical question a powerful assertion of innocence and divine justification within a judicial framework.
Key Themes: Isaiah 50:9 powerfully articulates several core themes prevalent throughout Isaiah and the broader biblical narrative. Firstly, it underscores Divine Aid and Vindication, portraying God as the ultimate protector and justifier of His faithful Servant. This theme resonates with the declaration in Romans 8:31, "If God is for us, who can be against us?" Secondly, the verse highlights Unwavering Confidence in God's Righteousness, even when facing severe opposition and false accusation. The Servant's rhetorical question, "who is he that shall condemn me?", is not a plea but a bold assertion of blamelessness rooted in divine approval, echoing the trust expressed in Psalm 27:1. Finally, the vivid imagery of the moth-eaten garment emphasizes the Transient Nature of Human Opposition and Evil. This metaphor assures that all human power, malice, and schemes against God's purposes are temporary and ultimately destined to decay, contrasting sharply with the eternal and unshakeable nature of God's truth and justice, a theme also found in Psalm 102:26-27.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 50:9 masterfully employs several literary devices to convey its profound message. The most prominent is the Rhetorical Question, "who is he that shall condemn me?", which is not meant to elicit an answer but to emphatically assert the Servant's unassailable innocence and divine justification. This device powerfully communicates the Servant's absolute confidence in God's vindication. Following this, the verse employs a striking Metaphor and Simile by comparing the adversaries to a "garment" that "shall wax old" and is consumed by a "moth." This vivid imagery transforms abstract concepts of decay and destruction into tangible, relatable experiences. The "moth" itself functions as a Symbol of insidious, inevitable ruin, suggesting that the enemies' power will not be overcome by brute force but by a natural, divinely ordained process of deterioration. The phrase "eat them up" also contains a subtle element of Personification, attributing an active, consuming agency to the moth, further emphasizing the complete and irreversible nature of the adversaries' demise.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 50:9 stands as a testament to the theological principle of divine vindication for the righteous, particularly for those who faithfully endure suffering for God's purposes. It underscores God's unwavering commitment to His Servant, ensuring that no accusation or opposition can ultimately prevail against His chosen one. This passage highlights the stark contrast between the transient nature of human power and malice, which is destined to decay, and the eternal, unshakeable power of God. It provides a profound assurance that ultimate justice and triumph belong to those who trust implicitly in the Lord GOD, even when facing the most severe trials and public humiliation.
REFLECTION AND APPLICATION
Isaiah 50:9 offers profound encouragement and a blueprint for faith in the face of adversity. In a world often marked by injustice, false accusations, and overwhelming opposition, this verse reminds us that our ultimate vindication and security rest not in human approval or strength, but in the unfailing help of the Lord GOD. It calls us to cultivate a deep, unwavering trust in God's righteousness and His commitment to upholding those who are faithful to Him. When we face criticism, slander, or seemingly insurmountable challenges, we can confidently declare, like the Servant, that if God is for us, no one can ultimately condemn us. This confidence liberates us from the fear of man and empowers us to stand firm in our integrity, knowing that our accusers, like moth-eaten garments, are transient and will ultimately fade, while God's truth and our standing with Him are eternal.
Questions for Reflection
FAQ
Who is "the Servant" referred to in Isaiah 50:9, and how does this apply to me?
Answer: The "Servant" in Isaiah 50:9 is a multifaceted figure. Historically, it can refer to the prophet Isaiah himself, or metaphorically to the nation of Israel called to serve God. However, biblically and theologically, the Servant Songs, including Isaiah 50, are most profoundly understood as Messianic prophecies, pointing to Jesus Christ. He is the ultimate Suffering Servant who perfectly fulfilled God's will, endured humiliation, and was ultimately vindicated. For believers today, while we are not the unique Messianic Servant, we are called to be servants of God. This verse applies to us by offering a model of faith and assurance: if we align ourselves with God's will and endure suffering for righteousness, God will ultimately be our helper and vindicator, just as He was for His perfect Servant.
What is the significance of the imagery of the "moth" and the "garment" in this verse?
Answer: The imagery of a "moth" consuming a "garment" was a powerful and relatable metaphor in ancient times for inevitable decay and destruction. Garments were valuable possessions, and moths were a common, insidious threat that could silently and completely ruin them. In Isaiah 50:9, this imagery signifies the complete and irreversible demise of the Servant's adversaries. Their power, influence, and even their very existence are portrayed as temporary and fragile, destined to waste away without any lasting impact. It contrasts their fleeting nature with the eternal and enduring power of God and His purposes, offering comfort that human opposition, no matter how formidable it seems, is ultimately powerless against divine will.
CHRIST-CENTERED FULFILLMENT
Isaiah 50:9 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the quintessential Suffering Servant, perfectly embodying the obedience and unwavering trust described in this passage. Like the Servant who "set his face like a flint" (Isaiah 50:7), Jesus steadfastly pursued God's will, enduring unimaginable suffering and humiliation, including being mocked, beaten, and spat upon, as recorded in the Gospels (e.g., Matthew 27:27-31). Despite facing the ultimate condemnation from both human and spiritual adversaries at the cross, Jesus confidently entrusted Himself to God. The rhetorical question, "who is he that shall condemn me?", finds its answer in Christ's resurrection and ascension, which serve as God's definitive declaration of His blamelessness and triumph over sin and death. The "moth" that "eats up" the adversaries speaks to the complete and utter defeat of all forces arrayed against God's plan, including Satan, sin, and death, which were decisively conquered by Christ's sacrifice and resurrection (Colossians 2:15). Through Christ, believers are also invited into this divine vindication, as His righteousness is imputed to them, ensuring that "there is therefore now no condemnation for those who are in Christ Jesus" (Romans 8:1).