- Home
- Bible
- Isaiah
- Chapter 50
- Verse 50
Isaiah 50:4
Verse
Context
The Servant’s Obedience
3I clothe the heavens in black and make sackcloth their covering.” 4The 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. 5The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back.
Sermons
Alan Redpath
Gerhard Du Toit
William MacDonaldSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
He in whom Jehovah came to His nation, and proclaimed to it, in the midst of its self-induced misery, the way and work of salvation, is He who speaks in Isa 50:4 : "The Lord Jehovah hath given me a disciple's tongue, that I may know how to set up the wearied with words: He wakeneth every morning; wakeneth mine ear to attend in disciple's manner." The word limmūdı̄m, which is used in the middle of the verse, and which is the older word for the later talmidı̄m, μαθηταί, as in Isa 8:16; Isa 54:13, is repeated at the close of the verse, according to the figure of palindromy, which is such a favourite figure in both parts of the book of Isaiah; and the train of thought, "He wakeneth morning by morning, wakeneth mine ear," recals to mind the parallelism with reservation which is very common in the Psalms, and more especially the custom of a "triolet-like" spinning out of the thoughts, from which the songs of "degrees" (or ascending steps, shı̄r hamma‛ălōth) have obtained their name. The servant of Jehovah affords us a deep insight here into His hidden life. The prophets received special revelations from God, for the most part in the night, either in dreams or else in visions, which were shown them in a waking condition, but yet in the more susceptible state of nocturnal quiet and rest. Here, however, the servant of Jehovah receives the divine revelations neither in dreams nor visions of the night; but every morning (babbōqer babbōqer as in Isa 28:19), i.e., when his sleep is over, Jehovah comes to him, awakens his ear, by making a sign to him to listen, and then takes him as it were into the school after the manner of a pupil, and teaches him what and how he is to preach. Nothing indicates a tongue befitting the disciples of God, so much as the gift of administering consolation; and such a gift is possessed by the speaker here. "To help with words him that is exhausted" (with suffering and self-torture): עוּת, Arab. gât̬, med. Vav, related to אוּשׁ, חוּשׁ, signifies to spring to a person with words to help, Aq. ὑποστηρίσαι, Jer. sustentare. The Arabic gât̬, med. Je, to rain upon or water (Ewald, Umbreit, etc.), cannot possibly be thought of, since this has no support in the Hebrew; still less, however, can we take עוּת as a denom. from עת, upon which Luther has founded his rendering, "to speak to the weary in due season" (also Eng. ver.). דּבר is an accusative of more precise definition, like אשׁר in Isa 50:1 (cf., Isa 42:25; Isa 43:23). Jerome has given the correct rendering: "that I may know how to sustain him that is weary with a word."
Jamieson-Fausset-Brown Bible Commentary
Messiah, as "the servant of Jehovah" (Isa 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Isa 50:5-6), for that He knows His cause will triumph at last (Isa 50:7-8). learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Isa 49:2; Exo 4:11; Mat 7:28-29; Mat 13:54). speak a word in season-- (Pro 15:23; Pro 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (Deu 28:65-67). Also, the spiritual "weary" (Isa 42:3; Mat 11:28). wakeneth morning by morning, &c.--Compare "daily rising up early" (Jer 7:25; Mar 1:35). The image is drawn from a master wakening his pupils early for instruction. wakeneth . . . ear--prepares me for receiving His divine instructions. as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (Heb 5:8).
John Gill Bible Commentary
The Lord God hath given me the tongue of the learned,.... These are not the words of the prophet, as Aben Ezra, Kimchi, and others think; though what is here said is applicable to ministers of the word, who have to do with weary souls, and it is their work to comfort and refresh them; and which work requires knowledge and experience of their case, a good degree of elocution to speak aptly and with propriety, even to have the tongue of the learned, especially in a spiritual sense; as such have who have learned of the Father, and have been taught by the Spirit of God, and are well versed in the Scriptures, and can speak in the taught words of the Holy Ghost, comparing spiritual things with spiritual; and they have need of great prudence to time things right, to speak fitly and opportunely, and give to each their portion in due season, to whom they minister; and also great diligence and assiduity in prayer, reading, and meditation; and such as are teachers of others must be the Lord's hearers, and should be very diligent and attentive ones; all which are gifts from the Lord, and to be ascribed to him. But the words are to be understood of Christ, the same person that is speaking in the preceding verses; who being anointed by the Spirit of the Lord God, as man, whose gifts and graces he received without measure, he was abundantly qualified for the discharge of his prophetic office; and was capable of speaking as never man did, and with such power and authority as the Scribes and Pharisees did not, and with so much wisdom and eloquence as were surprising to all that heard him; he had the Spirit of wisdom on him, and the treasures of wisdom and knowledge hid in him: that I should know how to speak a word in season to him that is weary; not only saints, weary with sin, their own and others, and with troubles from the world, from Satan, and by afflictive providences; but sinners under first awakenings, distressed and uneasy in their minds at a sight of sin, in its exceeding sinfulness; pressed with the guilt of it, filled with a sense of divine wrath on account of it, and terrified with the thoughts of death, and a future judgment; and are weary with labouring for bread which satisfies not, for righteousness and life, and in seeking for resting places, being in want of spiritual rest, peace, and comfort; and who are hungry and thirsting after righteousness, after pardoning grace and mercy, after Christ and salvation by him, after his word and ordinances, after communion with him, and conformity to him; who are weak and without strength, and ready to faint for want of refreshment. The word for "weary" signifies "thirsty", according to Jarchi, Kimchi, and Ben Melech; who explain it of persons that thirst after hearing the word of the Lord: the Targum is, "to know how to teach the righteous that weary themselves at the words of the law;'' or, as some render it, that pant after the words of the law: but not the law, but the Gospel, is "the word in season", to be spoken to weary souls; which proclaims pardon, preaches peace, is the word of righteousness and salvation; which directs hungry and thirsty souls to Christ, as the bread and water of life, and invites weary ones to him for rest. That word of his, Mat 11:28 is a word in season to such persons: such a word Christ spoke when he was here on earth in his own person, and now speaks by his ministers in the preaching of the Gospel, and by his Spirit applying it to his people. He wakeneth morning by morning; one after another continually, meaning himself; the allusion is to masters calling their scholars early to their studies; the morning being the fittest season for instruction and learning. He wakeneth mine ear to hear as the learned; who hear attentively, and with great pleasure and profit. This and the preceding clause seem to denote both the earliness in which Christ entered on his prophetic office, and his attentiveness in hearkening to all that was said in the eternal council and covenant by his divine Father; which he, as the Prophet of his church, makes known unto his people, Joh 15:15.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
50:4-11 This is the third of four servant songs (see study note on 42:1-4). The faithful and suffering servant portrays an ideal Israel; the image was realized in Jesus Christ. 50:4 The Lord, who never grows weary (40:28), sends the servant with good news (see 40:28-31) to comfort those who are weary (see study note on 40:1-31).
Isaiah 50:4
The Servant’s Obedience
3I clothe the heavens in black and make sackcloth their covering.” 4The 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. 5The Lord GOD has opened My ears, and I have not been rebellious, nor have I turned back.
- Scripture
- Sermons
- Commentary
A Word for the Down-Hearted
By Alan Redpath5.4K29:12DiscouragementISA 50:4ISA 51:1ISA 51:3ISA 51:7JOL 2:25PHP 3:13In this sermon, the preacher addresses those who are feeling discouraged and downhearted. God speaks to His people, urging them to listen to Him amidst the various voices they have been hearing. The preacher emphasizes the importance of truly hearing and understanding God's message. He encourages the listeners to look back at their past and recognize their humble origins, which deepens humility and magnifies God's grace. The preacher also highlights the need to have faith in God's ability to restore and make use of their lives, even in seemingly hopeless situations.
Devotional Life
By Gerhard Du Toit2.9K1:10:44DevotionalISA 50:4MAT 6:33ROM 5:82TI 2:152TI 3:16In this sermon, the speaker emphasizes the importance of following God's plan for one's life. They stress that every day spent outside of God's will is wasted time. The speaker also discusses the concept of time management and encourages listeners to maximize and utilize their time effectively. They highlight the need to give an account before God for one's life. Additionally, the speaker explains that God has given humans a spirit to make them conscious of Him and to cultivate a sense of God consciousness.
(Basics) 41. Jesus' Speech Was Always Loving
By Zac Poonen2.6K13:06PRO 18:21ISA 50:4MAT 7:3LUK 6:452CO 3:18GAL 5:22EPH 5:18In this sermon, the speaker emphasizes the importance of love in our speech and how it reveals what is in our hearts. He questions why people belittle and hurt others with their words, suggesting that it may be because they lack the love of Christ. The speaker then highlights Jesus as the perfect example of love, showing how he valued people and had compassion for them. He also emphasizes that the Holy Spirit wants to transform our speech to be like Jesus', but it requires our willingness to allow Him to control our tongues.
The Tongue, the Bridle, and the Blessing- an Exposition of James 3-1-12
By Sinclair Ferguson2.1K1:07:09ISA 50:4
This sermon delves into James chapter 3, emphasizing the challenge of taming the tongue and the immense power it holds for both good and destruction. It highlights the need for believers to master their tongues, reflecting Christ-likeness in speech. The sermon connects the teachings on the tongue to the broader context of James' call for spiritual maturity and the transformative power of the gospel in sanctifying our speech.
(Texas 2009) the Holy Spirit Brings New Wine and a New Wineskin
By Zac Poonen1.7K1:01:24Holy SpiritDEU 8:3ISA 50:4MAT 1:1LUK 24:32JHN 3:16ACT 15:212CO 3:16In this sermon, the speaker emphasizes the importance of God speaking to us every day and our willingness to listen. He shares a powerful testimony of a young man who was once demon-possessed but found freedom and became an elder brother in their church. The speaker also highlights the transformative power of the Holy Spirit and the need for believers to be baptized in the Holy Spirit and fire. He encourages listeners to recognize their role in their own little world of people and to share the love of God with them so that they may have eternal life.
Self Discipline
By William MacDonald1.7K40:09Self-DisciplineISA 50:4MAT 6:332TI 1:7In this sermon, the speaker emphasizes the importance of discipline in studying the Bible and managing time effectively. He highlights the distraction and negative influence of television, urging listeners to prioritize the eternal value of God's Word over worldly entertainment. The speaker also encourages young people to discipline their lives by limiting their TV consumption in order to avoid being brainwashed by worldly attitudes and sensuality. He compares the discipline required in sports and music to the discipline needed in the Christian life, emphasizing that success in both areas comes from consistent effort and dedication.
(The Tongue of a Disciple) the Way Jesus Used His Tongue
By Zac Poonen1.6K58:43ISA 11:3ISA 50:4MAT 6:33JHN 17:23In this sermon, the speaker discusses the importance of having a spirit-controlled tongue, using Jesus as the perfect example. He refers to Isaiah 11:3, which describes Jesus delighting in the fear of the Lord and not judging based on what his eyes see or ears hear. The speaker contrasts the characteristics of a Satan-controlled tongue with those of a spirit-controlled tongue, emphasizing the need to follow Jesus' example. He also highlights the New Covenant, stating that what God did for Jesus, He will also do for believers, including giving them the tongue of a disciple.
Isaiah (Part 6) - the Character of the Servant
By Ron Bailey1.5K1:18:49IsaiahEXO 31:18ISA 42:16ISA 50:4ISA 58:6ISA 59:19JER 31:33GAL 6:1In this sermon, the speaker reflects on the overwhelming amount of information and messages they receive from God while meditating on scriptures. They describe how these messages spread and how it becomes difficult to keep up with them. The speaker then shares the story of the prodigal son, emphasizing the father's unconditional love and forgiveness. They also mention the elder brother's reaction to the celebration, highlighting the different characteristics of people in the kingdom of God. The sermon concludes by mentioning the idea that everyone has the potential to be transformed and participate in the kingdom.
Listening, Unburdening & Worshipping - Part 3
By Zac Poonen1.2K09:55DEU 8:3PSA 46:10PRO 18:13ISA 50:4LUK 10:39JHN 10:27JHN 11:41PHP 4:6JAS 1:221JN 4:1
This sermon emphasizes the importance of listening to God's voice through the Holy Spirit to make decisions in life, both in ministry and personal choices. It highlights the significance of developing a habit of listening to God by reading and meditating on the Bible daily, allowing one to discern God's voice amidst the many distractions. The speaker encourages a disciplined tongue that speaks words of help and encouragement to those in need, emphasizing the power of listening to God's guidance throughout the day and even in dreams.
He Who Does Gods Will Abides Forever
By Zac Poonen1.1K58:22ISA 50:4MAT 11:28JHN 17:4ACT 17:301JN 2:17
This sermon emphasizes the importance of doing the will of God, drawing parallels to Noah's time and the impending destruction of the world. It highlights the need to surrender our own will and desires to align with God's will, focusing on obedience, humility, and gentleness as exemplified by Jesus. The speaker encourages a shift from self-centered living to a life dedicated to fulfilling God's purpose, even in the midst of past mistakes and ignorance.
Daily Transformation to Christlikeness
By Zac Poonen1.1K1:08:56PSA 90:12PRO 4:18ISA 50:4MAT 11:28ROM 8:292CO 3:182CO 4:16
This sermon emphasizes the importance of daily surrendering to God, seeking His wisdom, and becoming more like Jesus Christ each day. It highlights the need to listen to God's voice daily, respond to His leading, and seek His approval at the end of each day. The message encourages turning to the Holy Spirit to remove veils of sin, legalism, and judgmental attitudes, allowing us to see Jesus clearly and be transformed into His likeness from glory to glory.
Prayer 10 the Key to Victory
By Bob Clark1.1K41:44Victorious LivingPSA 32:8ISA 50:4MAT 6:33LUK 6:12EPH 6:17HEB 4:12HEB 4:16In this sermon, the speaker focuses on the importance of possessing rest and inheritance as God's people. The Word of God is highlighted as a tool to reveal the spiritual and carnal aspects of one's life. The speaker emphasizes that the Word should not be used as a weapon against others but as a means of personal growth. Prayer is compared to winding a clock, stating that it is essential for the Christian armor to function effectively. The speaker expresses gratitude for the warm hospitality and musical contributions during their time with the congregation.
New Covenant - Overcoming Temptation - Part 6
By Zac Poonen1.1K07:46ISA 50:4
This sermon emphasizes the importance of being able to hear God's voice clearly amidst the distractions of the world, highlighting the need to be filled with the Holy Spirit and the Word of God to discern His voice in temptation. It discusses the danger of becoming spiritually deaf by ignoring the promptings of the Holy Spirit and the significance of developing the habit of listening to God. Additionally, it touches on the responsibility of using the gifts and power God gives us to bless others rather than for selfish gain, drawing a distinction between faith and presumption in claiming God's promises.
His Manifest Presence - Part 3
By Walter Beuttler92255:08Presence of GodISA 6:8ISA 50:4ISA 59:16MAT 11:28JHN 14:27ROM 10:152CO 1:3In this sermon, the speaker talks about the importance of spreading the teachings of God and the limitations that come with it. He mentions that there is a need for teachers to educate others about the word of God. The speaker shares a personal experience where he received a message from God to go to Amsterdam on New Year's Day. He also mentions a book he saw with the title "I am leading you where you do not want to go," which he interprets as a confirmation of his calling. Overall, the sermon emphasizes the need for surrendering to God's will and being willing to go wherever He leads, even if it is not what we desire.
Effect of the River's Flow
By Alan Redpath89551:33Holy SpiritISA 50:4EZK 47:12HAB 3:17In this sermon, the speaker begins by expressing gratitude for the support of the choir and acknowledging the presence of new attendees. The sermon is part of a series on resources for Christian living, with a focus on the prophecy of Ezekiel. The speaker highlights the importance of fruitfulness in the Christian life, using the imagery of a river of life and trees bearing fruit. They emphasize the need for believers to move beyond mere doctrine and experience the indwelling of the Holy Spirit. The sermon concludes with the speaker acknowledging the controversial nature of the series and the careful consideration given to the message for that evening.
Passing Tests From God
By Ian Robson78550:46ISA 50:4
This sermon reflects on the 40-year journey of a church, emphasizing the importance of humility, being tested to reveal the heart's condition, and living by every word from God's mouth. It encourages yielding to God's work of humbling, testing, and providing His word to transform lives and prepare for the future.
Prayer, Thanksgiving, Praise and Worship
By Zac Poonen7011:13:49ISA 50:4LUK 6:12JHN 4:23
This sermon emphasizes the importance of surrendering to God through prayer, thanksgiving, praise, and worship. It highlights the need to seek the Holy Spirit's filling, study God's Word diligently, give thanks for everything, praise God for who He is, and become true worshippers in spirit and truth.
All That Jesus Taught Bible Study - Part 26
By Zac Poonen63224:53ISA 50:4MAT 7:61CO 2:21CO 14:1
This sermon emphasizes the importance of discernment in sharing the message of God, highlighting the need to give appropriate truth to individuals based on their spiritual level and readiness. It explores the significance of understanding the foundational truths of Christianity, such as Christ's sacrifice and resurrection, before delving into deeper teachings like the Sermon on the Mount. The sermon also underscores the need for prophetic insight and discernment in ministering God's Word effectively to address the specific needs of each person.
Question Answer Session (River of Life 2016)
By Zac Poonen6281:16:45DEU 1:3PRO 27:19ISA 50:4LUK 4:23ROM 8:6EPH 6:1HEB 5:11
This sermon emphasizes the importance of seeking God's guidance through prayer, maintaining a clear conscience, and being sensitive to the leading of the Holy Spirit. It highlights the need for parents to create a heavenly atmosphere in their homes, balancing love and discipline in raising children. The role of obedience, humility, and seeking God's will in daily life is emphasized to live a godly and purposeful life.
The Baptism of the Holy Spirit Makes Us Bold
By Sandeep Poonen58849:192CH 29:342CH 30:26ISA 50:4ACT 2:41EPH 4:162TI 1:7JAS 1:51PE 4:172PE 2:5REV 1:20
This sermon emphasizes the importance of consecrating ourselves daily to God, seeking to be disciples who listen to His voice, respond to His leading, and contribute to the growth of the body of Christ. It highlights the need for boldness against the religious system within us, the world system around us, and the call to be preachers of righteousness like Noah, building the 'ark' of the local church. The message stresses the significance of power, love, and self-control as fruits of the Holy Spirit, encouraging each individual to play a part in the body's growth by being conscientious in consecrating themselves daily.
The Captivity of the Righteous Part 2
By Phil Beach Jr.211:10:41Christian LifeSurrender to GodCaptivity of the RighteousPSA 1:1ISA 50:4MAT 4:10JHN 5:19ROM 12:2PHP 4:111TI 6:62TI 3:1HEB 13:5JAS 1:14Phil Beach Jr. emphasizes the theme of the captivity of the righteous, exploring how even those deemed righteous can find themselves bound by a rebellious heart that resists God's will. He highlights the importance of surrendering to God's voice and the dangers of discontentment that arise from comparison and unmet desires. The sermon calls for a deep introspection and a desire for true satisfaction in God alone, urging believers to seek freedom from the captivities that hinder their spiritual growth. Ultimately, Beach encourages the congregation to embrace God's discipline and guidance to cultivate a heart that is aligned with His will.
The Importance of Preaching - Part 2
By W.H. Griffith Thomas0ISA 50:4COL 3:172TI 3:16HEB 2:3W.H. Griffith Thomas emphasizes the importance of different types of sermons, including expository, biographical, topical, and sermons tailored to specific audiences like children, men, boys, mothers, and evidential sermons. He highlights the need for a dominant theme, clear message, definite aim, right attitude, and true methods in preaching. Thomas stresses the significance of daily Bible study and meditation for a preacher's perennial freshness and effectiveness in delivering sermons.
Recognizing the Voice of God
By Walter Beuttler0ISA 50:4Walter Beuttler preaches about recognizing the voice of the Spirit through revelation, association, and cultivation. He emphasizes the importance of God's revelation in I Samuel 3:1-10, highlighting how God discloses His voice to us. Beuttler shares personal experiences of being awakened by the Lord and taught by the Spirit, encouraging believers to make themselves available for divine encounters. He delves into the significance of discernment in differentiating the voice of the Spirit and shares instances of spiritual discernment in a revival setting, showcasing the power of God's presence and victory over spiritual hindrances.
The Lips of Knowledge Are a Precious Jewel
By John Piper0PRO 1:7PRO 3:13PRO 8:10PRO 20:15ISA 50:4HOS 4:6ROM 15:14COL 3:9COL 3:16John Piper reflects on the value of knowledge as highlighted in Proverbs, emphasizing the importance of seeking wisdom and understanding over material riches. He delves into the significance of desiring the 'lips of knowledge' more than any material possession, stressing that knowledge is essential for spiritual growth, discerning God's will, and transforming into Christ-likeness. Piper encourages listeners to not only seek wisdom from others but also to cultivate knowledge within themselves and share it with others, as speaking knowledge can bring immense joy and blessings.
The Call of God
By Walter Beuttler0PSA 5:3ISA 50:4EZK 1:1DAN 5:12MRK 1:17MRK 3:13JHN 5:19JHN 14:10REV 3:8Walter Beuttler emphasizes the importance of being called by God and the process of transformation that should follow. He stresses the need for personal application of biblical truths, leading to a life-changing experience. Beuttler highlights the significance of being with the Lord before engaging in ministry, focusing on the relationship with God above all else. He shares personal experiences of submission, obedience, and being led by the Spirit in various ministry opportunities, showcasing the faithfulness of God when one is faithful to Him.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
He in whom Jehovah came to His nation, and proclaimed to it, in the midst of its self-induced misery, the way and work of salvation, is He who speaks in Isa 50:4 : "The Lord Jehovah hath given me a disciple's tongue, that I may know how to set up the wearied with words: He wakeneth every morning; wakeneth mine ear to attend in disciple's manner." The word limmūdı̄m, which is used in the middle of the verse, and which is the older word for the later talmidı̄m, μαθηταί, as in Isa 8:16; Isa 54:13, is repeated at the close of the verse, according to the figure of palindromy, which is such a favourite figure in both parts of the book of Isaiah; and the train of thought, "He wakeneth morning by morning, wakeneth mine ear," recals to mind the parallelism with reservation which is very common in the Psalms, and more especially the custom of a "triolet-like" spinning out of the thoughts, from which the songs of "degrees" (or ascending steps, shı̄r hamma‛ălōth) have obtained their name. The servant of Jehovah affords us a deep insight here into His hidden life. The prophets received special revelations from God, for the most part in the night, either in dreams or else in visions, which were shown them in a waking condition, but yet in the more susceptible state of nocturnal quiet and rest. Here, however, the servant of Jehovah receives the divine revelations neither in dreams nor visions of the night; but every morning (babbōqer babbōqer as in Isa 28:19), i.e., when his sleep is over, Jehovah comes to him, awakens his ear, by making a sign to him to listen, and then takes him as it were into the school after the manner of a pupil, and teaches him what and how he is to preach. Nothing indicates a tongue befitting the disciples of God, so much as the gift of administering consolation; and such a gift is possessed by the speaker here. "To help with words him that is exhausted" (with suffering and self-torture): עוּת, Arab. gât̬, med. Vav, related to אוּשׁ, חוּשׁ, signifies to spring to a person with words to help, Aq. ὑποστηρίσαι, Jer. sustentare. The Arabic gât̬, med. Je, to rain upon or water (Ewald, Umbreit, etc.), cannot possibly be thought of, since this has no support in the Hebrew; still less, however, can we take עוּת as a denom. from עת, upon which Luther has founded his rendering, "to speak to the weary in due season" (also Eng. ver.). דּבר is an accusative of more precise definition, like אשׁר in Isa 50:1 (cf., Isa 42:25; Isa 43:23). Jerome has given the correct rendering: "that I may know how to sustain him that is weary with a word."
Jamieson-Fausset-Brown Bible Commentary
Messiah, as "the servant of Jehovah" (Isa 42:1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by "words in season" suited to their case; and that, whatever suffering it is to cost Himself, He does not shrink from it (Isa 50:5-6), for that He knows His cause will triumph at last (Isa 50:7-8). learned--not in mere human learning, but in divinely taught modes of instruction and eloquence (Isa 49:2; Exo 4:11; Mat 7:28-29; Mat 13:54). speak a word in season-- (Pro 15:23; Pro 25:11). Literally, "to succor by words," namely, in their season of need, the "weary" dispersed ones of Israel (Deu 28:65-67). Also, the spiritual "weary" (Isa 42:3; Mat 11:28). wakeneth morning by morning, &c.--Compare "daily rising up early" (Jer 7:25; Mar 1:35). The image is drawn from a master wakening his pupils early for instruction. wakeneth . . . ear--prepares me for receiving His divine instructions. as the learned--as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered"; thus gaining that practical learning which adapted Him for "speaking a word in season" to suffering men (Heb 5:8).
John Gill Bible Commentary
The Lord God hath given me the tongue of the learned,.... These are not the words of the prophet, as Aben Ezra, Kimchi, and others think; though what is here said is applicable to ministers of the word, who have to do with weary souls, and it is their work to comfort and refresh them; and which work requires knowledge and experience of their case, a good degree of elocution to speak aptly and with propriety, even to have the tongue of the learned, especially in a spiritual sense; as such have who have learned of the Father, and have been taught by the Spirit of God, and are well versed in the Scriptures, and can speak in the taught words of the Holy Ghost, comparing spiritual things with spiritual; and they have need of great prudence to time things right, to speak fitly and opportunely, and give to each their portion in due season, to whom they minister; and also great diligence and assiduity in prayer, reading, and meditation; and such as are teachers of others must be the Lord's hearers, and should be very diligent and attentive ones; all which are gifts from the Lord, and to be ascribed to him. But the words are to be understood of Christ, the same person that is speaking in the preceding verses; who being anointed by the Spirit of the Lord God, as man, whose gifts and graces he received without measure, he was abundantly qualified for the discharge of his prophetic office; and was capable of speaking as never man did, and with such power and authority as the Scribes and Pharisees did not, and with so much wisdom and eloquence as were surprising to all that heard him; he had the Spirit of wisdom on him, and the treasures of wisdom and knowledge hid in him: that I should know how to speak a word in season to him that is weary; not only saints, weary with sin, their own and others, and with troubles from the world, from Satan, and by afflictive providences; but sinners under first awakenings, distressed and uneasy in their minds at a sight of sin, in its exceeding sinfulness; pressed with the guilt of it, filled with a sense of divine wrath on account of it, and terrified with the thoughts of death, and a future judgment; and are weary with labouring for bread which satisfies not, for righteousness and life, and in seeking for resting places, being in want of spiritual rest, peace, and comfort; and who are hungry and thirsting after righteousness, after pardoning grace and mercy, after Christ and salvation by him, after his word and ordinances, after communion with him, and conformity to him; who are weak and without strength, and ready to faint for want of refreshment. The word for "weary" signifies "thirsty", according to Jarchi, Kimchi, and Ben Melech; who explain it of persons that thirst after hearing the word of the Lord: the Targum is, "to know how to teach the righteous that weary themselves at the words of the law;'' or, as some render it, that pant after the words of the law: but not the law, but the Gospel, is "the word in season", to be spoken to weary souls; which proclaims pardon, preaches peace, is the word of righteousness and salvation; which directs hungry and thirsty souls to Christ, as the bread and water of life, and invites weary ones to him for rest. That word of his, Mat 11:28 is a word in season to such persons: such a word Christ spoke when he was here on earth in his own person, and now speaks by his ministers in the preaching of the Gospel, and by his Spirit applying it to his people. He wakeneth morning by morning; one after another continually, meaning himself; the allusion is to masters calling their scholars early to their studies; the morning being the fittest season for instruction and learning. He wakeneth mine ear to hear as the learned; who hear attentively, and with great pleasure and profit. This and the preceding clause seem to denote both the earliness in which Christ entered on his prophetic office, and his attentiveness in hearkening to all that was said in the eternal council and covenant by his divine Father; which he, as the Prophet of his church, makes known unto his people, Joh 15:15.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
50:4-11 This is the third of four servant songs (see study note on 42:1-4). The faithful and suffering servant portrays an ideal Israel; the image was realized in Jesus Christ. 50:4 The Lord, who never grows weary (40:28), sends the servant with good news (see 40:28-31) to comfort those who are weary (see study note on 40:1-31).