What we note about Isaiah 50:1-6 is how the Lord God is speaking of His ability to save His people from their sins. We also note the servant song chapters are Isaiah 42, 49, 50, and 52-53, making Isaiah 50 a servant son chapter. In addition, the antimissionaries claim that the servant songs are somehow separate or independent from the text, that the songs somehow diminish the weightiness of the prophetic word in the text, and because of this these cannot be referring to Yeshua as the Messiah of God. Part of this argument may be the outcome of how modern Scholars are divided over whether Isaiah 50:1 begins a new unit, running through Isaiah 50:11. Some Scholars link Isaiah 50:1–3 with Isaiah 49:14–26, especially those who believe the “Servant Songs” are independent. Others, especially those who see the Servant as collective Israel, tend to see Isaiah 50:1-11 as a unit. It is the modern Scholars who may be providing fodder for the antimissionary doubts in the prophetic text. These chapters (Isaiah 49 and 50) are separate, due to the change of the one who is being addressed when comparing Isaiah 49:14–26 (the mother) to Isaiah 50:1 (the children). We also note how the content of verses 1–3 and verses 4–11 suggest they are not tightly connected. Verses 1–3 are a message from the Lord to an unbelieving Israel, verses 4–9 are a dialogue of the Servant relating his innermost thoughts regarding his obedience and hope, and verses 10–11 are a call for obedience to the Servant by all who trust in the Lord God of Israel. We note how in the beginning of Isaiah 50, the Lord God Almighty addresses the claim that He has arbitrarily rejected His people, making their situation hopeless. He declares that what happened to them was brought on by their own rebellion. This is the outcome of their unrepentant sin. He also addresses why no one responds to his invitation to believe in His grace and power. Note also how the Servant speaks again, emphasizing his obedience, faithfulness, and confidence in his divine calling and ultimate vindication. His mission is centered on the proclamation of the Word of God. This passage (Isaiah 50:6) introduces a new emphasis on the Servant’s suffering, which is a result of his obedience to God. When we consider the content of the Servant Songs, along with the passages from Isaiah 50:1-11, there is an apparent progression that is leading to a climax in the fourth servant song: Isaiah 52:13–53:12, where the character, nature, and purpose of the Servant’s suffering is explained and related / connected to his ministry. We note how the details of this analysis on the servant songs provides the evidence for their use in the NT text as proof texts for who Yeshua is along with the work that he was to accomplish while here on earth. These things underscore the importance of understanding the context, literary structure, and thematic development of the biblical text for biblical interpretation and for knowing the truth! These things also emphasize the centrality of the Servant King Messiah and his role in the narrative. A NT analysis of Isaiah 50:1-11 reveals the following.
There are several NT parallels to Isaiah 50 in the life and ministry of Yeshua the Messiah:
Isaiah 50:6 – Suffering Servant: This verse describes the Servant offering his back to those who struck him and his cheeks to those who tore out his beard, not hiding his face from scorn and spittle. This verse has often been taken as a Messianic prophecy because it parallels what happened to Yeshua. For example, His back was scourged before his crucifixion (John 19:1); his cheeks, he was struck in the face during his trial (Matthew 26:67); scorn, Yeshua was mocked while he was on the cross (Luke 23:35); and the spittle, Yeshua was spat upon by those who arrested him (Matthew 26:67).
John 19:1 19:1 Then Pilate therefore took Jesus, and scourged him. (KJV)
Matthew 26:67 26:67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, (KJV)
Luke 23:35 23:35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. (KJV)
Matthew 26:67 26:67 Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, (KJV)
The verses Isaiah 50:4-9 describe the Servant’s obedience to God, even in the face of suffering. This is paralleled in the NT by Yeshua’s obedience to the father, even unto death (Philippians 2:8).
Philippians 2:8 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (KJV)
The verses Isaiah 50:10-11 call for obedience to the Servant by all who trust in the Lord. This is paralleled in the New Testament by the call to believe in Jesus and follow his teachings (John 14:15).
John 14:15 14:15 If ye love me, keep my commandments. (KJV)
It’s important to note that the themes of obedience in the face of suffering and the call to follow the Servant are central to the portrayal of Yeshua in the NT text. These things again cause us to consider the identity of the Servant that is being spoken of here in Isaiah. Almost all commentators agree that the language here is individual in nature. It is as difficult as ever to equate these passages from Isaiah 50:1-11 to a collective Israel to say that she has never disobeyed God. The most important aspect of this analysis for our understanding of the identity of the Servant is how these passages portray the flow of thought. Despite God’s promises of redemption (Isaiah 49:1–13), Israel believes itself forsaken (Isaiah 49:14, 24). God insists that is not the case, but that he can and will deliver them (Isaiah 49:15–50:3). Then the voice of the Servant is heard again speaking of his mission and his obedience to God and to God’s trustworthiness. These things are conclusive evidence that the Servant is not the recipient of God’s redemption for his people, but the agent through which redemption is achieved for both Israel and to the ends of the earth to those who would believe!
Masoretic Text (MSS) on Isaiah 50:1-6
Isaiah states the following according to Isaiah 50:1.
Isaiah 50:1 states, “Thus saith the LORD, Where is the bill of your mother’s divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. (כֹּה | אָמַר יְהֹוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר-מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֹנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם)”
Cross References for Isaiah 50:1: Ex 10:8–11; 14:9–14; Le 25:39; Dt 24:1–4; 32:30; Jos 3:14–17; Jdg 3:8; 2 Ki 4:1; Ne 5:5; Is 1:28; 13:11; 43:27; 52:3; 54:6–8; 59:1–8; Je 3:1–5, 8; Ho 2:2; Mt 18:25; 19:3, 7; Mk 10:2–4; Ro 7:14
The Hebrew text of Isaiah 50:1 presents some interesting features, for example, the word כְּרִיתוּת is significant, as it means “cutting off” and can imply death and is translated as divorce in the KJV. This speaks of a separation between God and His people, emphasizing the consequences of their disobedience and the broken relationship. The phrase אֲשֶׁר שִׁלַּחְתִּיהָ means “whom I have sent away” and this is how the text is translated as “putting away” and is analogous again to divorce. Note how we are in a covenant relationship with God, and the separation comes due to a violation of the covenant, similar to a marriage covenant. This phrase emphasizes that God is the initiator of the separation and that it is a result of His judgment on the people’s sins. Isaiah 50:1 also mentions בַּעֲוֹנֹתֵיכֶם and בְפִשְׁעֵיכֶם which mean “in your iniquities” and “in your transgressions,” respectively. These terms highlight the reasons for the separation, emphasizing the people’s guilt and responsibility for their actions. We note that in Yeshua the Messiah, we still have a responsibility to our actions. If we choose to live in the ways of the world and forsake the ways of God, there are going to be consequences. Sin and transgression are the cause of troubles, but as we are reading here in Isaiah, this does not lead to God’s abandonment of us. (We also note that Righteousness and Holiness can also lead to troubles through persecutions due to the Name of Yeshua. See Matthew 10:22, 24:9, Mark 13:13, Luke 21:12-19, John 15:18-21) The Lord God is always calling us back, to Teshuvah (Repentance) and to His holy and righteous ways. So, in the biblical text, the people are spoken of as having metaphorically, sold themselves into their predicaments due to their iniquities.
There are NT parallels that have similar themes to what Isaiah is saying here. In Romans 8:31-39, Paul discusses the unconditional love of God and the security of believers in Christ.
Romans 8:31–39 8:31 What shall we then say to these things? If God be for us, who can be against us? 8:32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 8:33 Who shall lay any thing to the charge of God’s elect? It is God that justifieth. 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 8:36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 8:37 Nay, in all these things we are more than conquerors through him that loved us. 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (KJV 31 Τί οὖν ἐροῦμεν πρὸς ταῦτα*; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν*; 32 ὅς ⸂γε τοῦ ἰδίου υἱοῦ οὐκ⸃ ἐφείσατο ἀλλʼ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται*; 33 τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; θεὸς ὁ δικαιῶν·* 34 τίς ὁ ⸀κατακρινῶν*; ⸁Χριστὸς °[Ἰησοῦς] ὁ ἀποθανών, μᾶλλον δὲ ἐγερθείς⸆, ὃς °1καί ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν*. *35 τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ ⸀Χριστοῦ; θλῖψις ἢ στενοχωρία °ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα*; 36 καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς*. 37 ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ* ⸂τοῦ ἀγαπήσαντος⸃ ἡμᾶς*. 38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ⸀ἄγγελοι οὔτε ⸁ἀρχαὶ οὔτε ⸉ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις⸊* 39 οὔτε ὕψωμα οὔτε βάθος οὔτε °τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν*.)
Note how Paul speaks of the love of God for His people giving the Messiah for us, and how there is nothing in the world that can separate us from the God of Israel and from Yeshua the Messiah. In Ephesians 2:13-14, Paul speaks of the reconciling work of the Messiah, who breaks down the wall of hostility between God and mankind through the sacrifice of God’s son. Paul speaks about the hostility or enmity that existed between Jews and Gentiles, and between mankind and God in the verses from Ephesians. There is hostility between Jew and Gentile because of what the Torah states concerning idolatry and how a non-believer can lead a believer away from the truth of God. So, the Torah contains warnings and commands against the non-Jewish person. The hostility between God and mankind is the result of sin and disobedience. Paul who is speaking to the Gentiles states, “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility.” The term “hostility” or “enmity” (ἔχθρα in Greek) refers to a state of opposition or division. In the context of Ephesians 2:13-14, it signifies the spiritual and social divisions that separated Jews and Gentiles, and humanity from God. Sin creates a barrier between God and mankind, leading to a state of enmity that is echoed in Isaiah 59:1-2, which states that our iniquities have made a separation between us and God. Paul, in Romans 8:7, also states that the carnal mind is hostile toward God. This hostility is not because God is hostile to us, but because humans in their sinful nature are hostile towards God. This parallels the כְּרִיתוּת “cutting off” being spoken of in Isaiah 50:1, and how through the Messiah’s death and resurrection, we can be reconciled unto God, Paul writes that the Messiah breaks down the wall of separation due to our sins. We note that repentance is also a central concept which includes recognizing sin and turning from sin. The central message of Ephesians 2:13-14 is that the work of the Messiah has made it possible for all people, regardless of their background, to have a relationship with the God of Israel. These same concepts are echoed elsewhere, such as in Colossians 1:20-22, Paul writes how the Messiah made peace through his blood shed on the cross and reconciled all things to himself, whether things on earth or things in heaven. Similarly, in 2 Corinthians 5:18-19, Paul speaks about God reconciling the world to himself through the Messiah (Christ). Notice how these echo the spiritual divorcement and reconciliation with God that are spoken of in Isaiah 50:1. Lastly, we read according to Romans 6:23, “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” This echoes the sentiment in Isaiah that our sins have consequences, but there is hope for redemption and restoration through God’s mercy and grace.
Isaiah goes on saying the following according to Isaiah 50:2-3.
Isaiah 50:2 states, “Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. (מַדּוּעַ בָּאתִי וְאֵין אִישׁ קָרָאתִי וְאֵין עוֹנֶה הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם-אֵין-בִּי כֹחַ לְהַצִּיל הֵן בְּגַעֲרָתִי אַחֲרִיב יָם אָשִֹים נְהָרוֹת מִדְבָּר תִּבְאַשׁ דְּגָתָם מֵאֵין מַיִם וְתָמֹת בַּצָּמָא)” Isaiah 50:3 “I clothe the heavens with blackness, and I make sackcloth their covering. (אַלְבִּישׁ שָׁמַיִם קַדְרוּת וְשַֹק אָשִֹים כְּסוּתָם)”
Cross References for Isaiah 50:2-3: Ge 18:14; Ex 7:18, 21; 10:8–11, 21–22; 14:9–14, 21–22; Nu 11:23; Jos 3:14–17; 1 Sa 8:19; Ps 18:15; 68:35; 104:7; 105:29; 106:9; 107:33; Pr 1:24; Is 5:30; 13:10; 19:5–6; 20:2; 41:28; 42:15, 18–23; 43:16; 44:27; 51:10; 59:1–8, 16; 65:12; 66:4; Je 3:1–5; 7:13; 14:9, 22; Na 1:4; Re 6:12
The Hebrew text of Isaiah 50:2-3 has some interesting features, such as the phrase מַדּוּעַ בָּאתִי “Why did I come?” or “Why have I come?” This rhetorical question emphasizes God’s desire to understand the reasons for the lack of response from His people. The word קָצְרָה means “shorten” or “to short.” This word translates to shortened, referring to the question of whether God’s hand is shortened, meaning whether His power is limited. In addition, the word כֹחַ speaks to the power of God, emphasizing God’s ability to deliver and save. This phrase in Isaiah 50:2 הֲקָצוֹר קָצְרָה יָדִי מִפְּדוּת וְאִם-אֵין-בִּי כֹחַ לְהַצִּיל is significant since we find a parallel concept in the Torah.
Bamidbar / Numbers 11:18–23 11:18 And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat. 11:19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; 11:20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt? 11:21 And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. 11:22 Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? 11:23 And the LORD said unto Moses, Is the LORD’s hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not. (KJV)
The specific verse being referred to is from Bamidbar / Numbers 11:23, where God speaks to Moses about the Israelites’ complaints regarding their lack of meat. The verse reads: “And the Lord said unto Moses, ‘Is the Lord’s hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.'” Again, similar to the Torah reference, Isaiah 50:2 emphasizes God’s power and ability to provide for His people despite their doubts and complaints. The evidence that God’s hand is not short is seen in his mastery of nature. For example, the darkening of the sky (Shemot / Exodus 10:21–22), the striking of the sea (Shemot / Exodus 15:8, 10), and the stinking of the fish (Shemot / Exodus 7:21) all seem to be drawn from that concept. God has such power that neither sea nor sky can withstand him. It does not matter how much water is in the ocean, or how bright the heavens are at noonday; God can dry up the one and darken the other. This is the great extent and power of God, who has the power to brighten darkness and water deserts? We note how the words בָּאתִי and קָרָאתִי meaning “I came” and “I called,” respectively, signifying God’s active pursuit of His people. In this context, the text highlights the idea that God’s efforts to reach out to His people have been fruitless, as they have not responded or changed their ways. However, the text states בְּגַעֲרָתִי אַחֲרִיב יָם “When I called, did no one answer” emphasizes the lack of response from God’s people and their indifference to His call. Isaiah 50:2-3 is a powerful passage that speaks to the omnipotence of God and His ability to bring about change in the natural world. We are being told that God is seeking us out to listen and hear His call on our lives. These verses imply that despite the people’s lack of response to God’s call, God’s power is not diminished. He has the ability to bring about drastic changes in the natural world, symbolizing His power to intervene in human affairs.
In the NT there are parallels to the content of these verses, such as in Matthew 23:37, where Yeshua laments over the unresponsiveness of the people of Jerusalem. Additionally, Romans 10:14-15 speaks of the importance of preaching the Gospel and the need for people to hear and respond to God’s message. Note that our response is an action. These things emphasize the themes of God’s omnipotence and His active pursuit of His people also being prevalent throughout the NT. Romans 8:38-39 states, “For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” This echoes the same sentiment in Isaiah that God actively pursues His people and has the power to save. Isaiah 50:2-3 emphasizes God’s omnipotence and His active pursuit of His people. Despite the people’s lack of response, God’s power is not diminished, and He has the ability to intervene in human affairs. The parallels we find in the NT text emphasize the continuity of God’s character and His relationship with His people.
Isaiah continues saying the following according to Isaiah 50:4-6.
Isaiah 50:4 states, “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. (אֲדֹנָי יְהֶוִֹה נָתַן לִי לְשׁוֹן לִמּוּדִים לָדַעַת לָעוּת אֶת-יָעֵף דָּבָר יָעִיר | בַּבֹּקֶר בַּבֹּקֶר יָעִיר לִי אֹזֶן לִשְׁמֹעַ כַּלִּמּוּדִים)” Isaiah 50:5 “The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. (אֲדֹנָי יְהֶוִֹה פָּתַח-לִי אֹזֶן וְאָנֹכִי לֹא מָרִיתִי אָחוֹר לֹא נְסוּגֹתִי)” Isaiah 50:6 “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. (גֵּוִי נָתַתִּי לְמַכִּים וּלְחָיַי לְמֹרְטִים פָּנַי לֹא הִסְתַּרְתִּי מִכְּלִמּוֹת וָרֹק)”
Cross References for Isaiah 50:4-6: Ex 4:11–12; Nu 12:14; 2 Sa 10:4–6; Ne 13:25; Job 16:10; 30:1–31; Ps 5:3; 40:6–11; 88:13; 102:28; 119:147; 129:3; 143:8; Pr 12:25; 15:23; Is 8:16; 28:9, 19; 35:5; 40:1–2, 29; 42:17; 48:16; 50:5; 53:5; 54:13; 57:19; 61:1; Je 31:25; La 3:30; Eze 2:8; 24:3; Mt 5:39; 11:28; 26:39, 65–75; 27:26, 30; Mk 10:34; 14:36, 65; 15:19; Lk 22:42, 63; Jn 4:34; 8:29; 14:31; 15:10; 18:22; 19:1–5, Ac 26:19; Ro 5:19; 8:1–39; 2 Co 1:1–7; Php 2:8; Heb 5:8; 10:5–7; 13:15–19
Isaiah 50 is the third of the Servant Songs in the book of Isaiah. Here in Isaiah 50:4-6 we find the Servant of the Lord speaking. The Servant is portrayed as a disciple and follower of the God of Israel, learning from Him and obeying His will. These verses describe how the Servant does not turn back from doing the Lord’s will, even when facing physical and emotional abuse. This obedience and perseverance are key themes in these verses. In the Hebrew text, the phrase לְשׁוֹן לִמּוּדִים translates to “the tongue of the learned” or “a well-instructed tongue.” This indicates that the Servant is taught by God to know how to sustain the weary with a word of encouragement. The phrase אֹזֶן לִשְׁמֹעַ means “ear to listen,” and signifies the Servant’s attentiveness and obedience to God’s teachings according to the Torah. We note the parallels to listening according to Devarim / Deuteronomy 20:1-15 in the Torah. The Servant’s experiences of suffering and humiliation, as described in verse 6, are significant. The Hebrew words גֵּוִי (back), לְחָיַי (cheeks), פָּנַי (face), מִכְּלִמּוֹת (disgrace), and רֹק (spit) depict the physical abuse the Servant endures. This suffering is not due to any rebellion or wrongdoing on the Servant’s part, but is a result of his obedience to God’s will. Notice how consistent this is with Yeshua’s words in the NT text.
Being Persecuted for Righteousness’ Sake
Matthew 5:10: “Blessed are those who are persecuted for righteousness’ sake, For theirs is the kingdom of heaven.”
Matthew 5:11: “Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake.”
Matthew 5:12: “Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.”
These verses are part of the Beatitudes in the Sermon on the Mount, where Yeshua teaches about the blessings of enduring persecution for the sake of righteousness. He assures that those who face such trials will be rewarded in heaven. This teaching encourages believers to remain steadfast in their faith, even in the face of adversity, and to continue living righteously according to God’s will. Note again the words לָעוּת (to help or to aid) highlights the role of the servant in providing assistance to those in need, reflecting God’s desire for his people to be compassionate and supportive. And in Isaiah 50:4 how יָעֵף (weary or exhausted) portrays the condition of those whom the servant is called to help, emphasizing that God’s compassion extends to those who are weak and vulnerable which is also a Torah centric principle. This confirms the point that was made in Isaiah 49:2, that the Servant’s task is to declare God’s word to the world, and this will be done with self-sacrificing compassion and mercy.
Torah Parallel to Having Compassion on the Weak and Vulnerable
Shemot / Exodus 22:21-22: “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. You shall not afflict any widow or orphan.”
Vayikra / Leviticus 19:10: “And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and stranger: I am the LORD your God.”
Vayikra / Leviticus 19:33-34: “And if a stranger sojourns with you in your land, you shall not mistreat him. The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt: I am the LORD your God.”
Devarim / Deuteronomy 15:7-8: “If there is among you a poor man of one of your brothers within any of your gates in your land which the LORD your God gives you, you shall not harden your heart, nor shut your hand from your poor brother: But you shall open your hand wide to him, and shall surely lend him sufficient for his need, in that which he wants.”
Devarim / Deuteronomy 24:19-21: “When you reap your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it: it shall be for the stranger, for the fatherless, and for the widow: that the LORD your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow. When you gather the grapes of your vineyard, you shall not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.”
These verses emphasize the importance of showing compassion and kindness to the weak and vulnerable, including strangers, the poor, widows, and orphans. We note how these things remind us of our duty to care for those in need and to treat everyone with dignity and respect. This is how Yeshua treated those who were despised, for example in John 4 and his conversation with the Samaritan woman. Yeshua said, “My food is to do the will of him who sent me and to complete his work” (John 4:34). God’s will was that Yeshua as the Servant King Messiah would make God known to all people, including Samaritans. Because of this aspect of the servant’s role to speak the Word of God to the weary according to Isaiah 50:4, he knows what to say to help the weary. Note also how the power of God’s word in the Servant was discussed in Isaiah 49:2. Here it is what God’s Word would do, He would send his Word into the world not to destroy the world but to save it (John 3:17). Note also how those who oppose God’s word will be destroyed by the power of God’s Word (Isaiah 11:4) however, that is not the purpose of its coming. The Word of God comes to call those who are weary of their own efforts to justify their lives before God. Note how this follows from the major theme that is being spoken of throughout Isaiah to trust in God alone, and not in ourselves. Note that this means we are justified only by faith. Faithfulness is actually the proof that we have faith. Faithfulness is also how we live out our faith. But faithfulness is not the means for our justification before God. The reason this is so important is because our faithfulness is a product of our having faith and being justified by faith, i.e. Faith leads to obedience. We must understand that if we believe our faithfulness is what justifies us before God, the end result is that we are trusting in ourselves and our own abilities to keep the Torah and not in the mercy and grace of the God of Israel. This is what Paul was explaining according to the book of Romans in the NT Text. Let’s think about faithfulness and righteous living in another way. We are saved being in a Covenant relationship with God. Faithfulness and righteous living is part of that covenant agreement that we have with God according to His word. Note that it is part of the covenant agreement that we already have by faith in Yeshua the Messiah! Therefore, we live our lives for the Lord (live faithfully) because we are already saved by faith and in a covenant with him. We don’t live faithfully to get into that covenant. We are already in the covenant by faith. So, the Servant King Messiah is coming to give rest to those who believe they are to labor for their justification before God. (see Isaiah 53:4-5, 61:1-3, Matthew 11:28-29). We note that our salvation is based upon our faith and trust in God and in His Messiah Yeshua, and not in righteous deeds.
In the NT there are clear parallels to all of these concepts. We note the direct parallel to Isaiah 50:6 to when Yeshua bore the cruel physical and emotional abuse such as his back being whipped (John 19:1), His face struck (Matthew 26:67), He was scorned (Luke 23:35), and spat upon (Matthew 26:67). These parallels highlight the fulfillment of Isaiah’s prophecy in the life and ministry of Yeshua the Messiah. In addition, the concept of the servant being a teacher and helper is also echoed in Jesus’ ministry, as he taught and healed those in need (Matthew 9:35-36). The interpretation and application of these scriptures to our lives can be seen in the example of the Servant, who despite suffering, remains obedient and faithful to God. This teaches us the value of perseverance, obedience to God’s will, and the power of God’s Word to sustain the weary. The parallels in the NT text reaffirm these lessons and point us to the ultimate fulfillment of these things in Yeshua the Messiah as our example to walk in them too. Note that we are also called to remain faithful to God.
Rabbinic Commentary on Isaiah 50:1-6
The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!
Targum Jonathan son of Uziel Isaiah 50:1-6 50:1 Thus saith the Lord, Where is the bill of divorcement, which I gave to your congregation, that she is cast off? Or who is the man, who has a debt against me, unto whom I sold you? ehold, for your sins ye were sold, and for your rebellion your congregation was put away. 50:2 Wherefore have I sent my prophets, and they have not repented? They prophesied, but they obeyed not. Is my power altogether deficient, so that I cannot save? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. 50:3 I cover the heavens as with blackness, and as with sackcloth I make their covering. 50:4 The Lord God hath given me a tongue to teach, to give knowledge, and to instruct the righteous with wisdom, who weary themselves with the words of the law; each morning rising up early to send His prophets, that perhaps the ears of the sinners might be opened, and they might receive instruction. 50:5 The Lord God hath sent me to prophesy, and I did not refuse, neither turned away back. 50:6 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. (TgJ)
Isaiah opens saying the following according to the TgJ on Isaiah 50:1, א כִּדְנַן אֲמַר יְיָ אֵידָא הִיא אִגְרַת פִּטוּרִין דִיהָבֵית לִכְנִשְׁתְּכוֹן אֲרֵי אִתְרַחֲקַת אוֹ מִן גְבַר דְלֵהּ חוֹבָא קֳדָמַי דְזַבְּנֵית יַתְכוֹן לֵהּ הָא בְחוֹבֵיכוֹן אִזְדַבַּנְתּוּן וּבְמָרְדֵיכוֹן אִתְרַחֲקַת כְּנִשַׁתְכוֹן: 50:1 Thus saith the Lord, Where is the bill of divorcement, which I gave to your congregation, that she is cast off? Or who is the man, who has a debt against me, unto whom I sold you? Behold, for your sins ye were sold, and for your rebellion your congregation was put away. (TgJ) The TgJ states that the people have been given an אִגְרַת פִּטוּרִין which translates to “letter / bill of divorcement” as opposed to the Hebrew text which states סֵפֶר כְּרִיתוּת “book / scroll of divorcement” very similar to the Hebrew text. The differences between the Aramaic Targum and the Hebrew bible is in the words לִכנֵישָתְכֹון אְרֵי אִתרַחַקַת “congregation / synagogue will be far off (cast off, sent away, אִתְרַחֲקַת)” Speaking of the congregation of Israel being sold due to sin. This is different from the Hebrew translation which speaks of the mother being put away, Isaiah 50:1 “Thus saith the LORD, Where is the bill of your mother’s divorcement, whom I have put away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. (כֹּה | אָמַר יְהֹוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר-מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֹנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם)” The Targum Jonathan emphasizes the metaphor of Israel as God’s wife, who He has divorced and sent away due to their sins where the Hebrew bible describes one’s mother being removed as if the children are watching this happen. the Targum focuses on the idea of separation and divorce, emphasizing the Lord’s declaration of a “piturin” (פִּטוּרִין) or release from the marriage for Israel due to sin. This interpretation differs slightly from the Hebrew Bible.
In the NT text, there are parallels to the concept of being “sold” due to sin. In Romans 7:14, Paul writes, “For we know that the law is spiritual, but I am of the flesh, sold under sin.” This reflects the idea in Isaiah 50:1 and its Targum Jonathan’s translation that sin leads to a state of bondage or being “sold.” However, the NT also emphasizes the redemption from this position before God through faith in Yeshua the Messiah! Also note that Yeshua also discusses the concept of marriage and divorce, emphasizing that it was not the original intention of God for marriages to end in divorce. Note that this is how the Lord God of Israel views His relationship with us. The desire to remain faithful is to be a part of our lives in the Messiah of God. Additionally, in Romans 7:1-4, Paul uses the analogy of marriage and divorce to explain how believers are released from the penalty of the Torah, the judgment of condemnation through their faith in the Messiah.
Romans 7:1–4 7:1 Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? 7:2 For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. 7:3 So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man. 7:4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God. (KJV *7 Ἢ ἀγνοεῖτε, ἀδελφοί, γινώσκουσιν γὰρ νόμον λαλῶ, ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφʼ ὅσον χρόνον ζῇ*; 2 ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ·* ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. 3 ἄρα οὖν ζῶντος τοῦ ἀνδρὸς μοιχαλὶς χρηματίσει ἐὰν γένηται ἀνδρὶ ἑτέρῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου⸆, τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα γενομένην ἀνδρὶ ἑτέρῳ. 4 ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ*, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ*, τῷ ἐκ νεκρῶν ἐγερθέντι, ἵνα καρποφορήσωμεν τῷ θεῷ*.)
In Romans 7:1-4, Paul uses the analogy of marriage to explain the believer’s relationship to the Law and to Christ. Here’s a breakdown. Paul begins speaking about the dominion of the Torah, that the Torah has authority over a person only as long as they live, much like the binding contract of marriage. Paul uses the example of a married woman who is bound to her husband and how she is released from the law that binds her to him if her husband dies. If she marries another man while her husband is still alive, she would be called an adulteress. But if her husband dies, she is free to marry another man without being an adulteress. The application of this is that the purpose of the marriage is to bear fruit for God, and how being in the Messiah we bear that fruit. What Paul is saying here does not mean that the Torah is bad or that believers are to live lawless lives, or that the Torah has passed away. It means that we are released from the penalty of the Torah because Yeshua took that penalty upon Himself. What Paul is speaking of here is being dead to sin. In being united with Yeshua the Messiah, we are dead to the old way of life which was dominated by sin. Paul is speaking of a new way of living from the sense of being made alive to God and bearing fruit for His glory. Note that the Greek text states, ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ Χριστοῦ in verse 4 can be translated as “you also died to the law through the body of Christ.” This statement clearly speaks of the body of the Messiah which bore our sins and was punished with death. Notice how this interpretation releases believers from the penalty of the Torah stating that this is because we are united with Christ in His death and resurrection. The phrase ἵνα καρποφορήσωμεν τῷ θεῷ translates to “in order that we might bear fruit for God” indicates the purpose of this union with the Messiah is not just about freedom from the penalty of judgment from the Torah, but also about living a new life that bears fruit for God. Note how the following commentary from Akeidat Yitzchak states concerning these things.
Akeidat Yitzchak 48:1:4 Since the Torah has gone to some considerable length to underline that the Jewish people never saw an image at the revelation, meaning that G-d is completely abstract, the idea of building a tabernacle for such an abstract entity, seems completely baffling. The Rabbis moreover have made a point of referring to G-d as makom, place, on occasion. They wanted to drive home the point that G-d is not bound by space “place,” but that He is the Maker of everything spatial, everything connected with “space” or “place.” When we recite in the kedushah, emulating the angels in Ezekiel 3, 12, “blessed the majesty of G-d mi-mekomo,” this may be understood as “because He is the foundation, basis of all.” The word does not mean “from His place” as we commonly translate it in other contexts. It follows that the sanctuary we build here on earth is purely symbolic, though governed by the strictest halachot, rules of conduct. If the concept of the sanctuary is one that embodies ideas expressed symbolically, then details of the construction and everything else connected with it are also full of symbolism. The author treats the subject in detail. We summarise only some of the highlights.
The commentary from Akeidat Yitzchak emphasizes the abstract nature of God and the symbolic representation of His presence in the physical world, particularly through the sanctuary / tabernacle. The tabernacle was governed by strict rules (halachot), and the commentary speaks of how this was not a literal dwelling place for God (who is not bound by space or place) but a symbolic one. The commentary then extends the symbolism to our identity in the God of Israel. Note the significance of these things is how the Torah embodies the symbolism of who we are in the Lord as His people in holiness, righteousness, and truth. Just as the sanctuary is a physical symbol of a spiritual reality, so too our lives are meant to be a reflection of the spiritual reality of God’s presence in our lives and of our being transformed for holiness, righteousness, and truth. We are called as God’s people to embody these attributes in our actions, attitudes, and relationships, serving as a “living sanctuary” for God’s presence. (note Romans 12:1-4) These things emphasize the interpretation of Romans 7 how it was not the Torah that we are being set free from, but the penalty of judgment of guilt before God. This is how Paul in Romans 7:1-4 parallels the concept of being “dead to the law” and being “married to another.” In the same way that the sanctuary symbolizes God’s presence, our union with the Messiah symbolizes our release from the penalty of judgment and our new life in the Messiah which enables us to live according to God’s word and bear fruit. Note again that what Paul is saying does not mean that the Torah is bad or that believers are to live lawless lives, or that the Torah has passed away. Paul is speaking to a greater spiritual reality of the presence of God in our lives. These things speak to how the Word of God invites us to live in a way that reflects this spiritual reality of being set free from the penalty of sin and death, and how we are to embody God’s holiness, righteousness, and truth in our lives for the glory of God! We also note what the commentary Sha’arei Kedusha states concerning these things.
Sha’arei Kedusha, Part 1 3:8 והנה זהו שאמר הכתוב (דברים ל”ב י”א) צור ילדך תשי וגו’, וכתיב (תהלים ס”ח ל”ה) תנו עז לאלהים וגו’, וזהו שאמרו, (ברכות דף י”ז) רבי יהודא אומר אשרי מי שעמלו בתורה ועושה נחת רוח ליוצרו וכו’. כי מה שעמל בתורה אינו לטול פרס כלל לעצמו, אלא לעשות נחת רוח ליוצרו. וכתיב ביה (ישעיה ס”ג ט’) בכל צרתם לו צר. ובכל מקום שגלו ישראל שכינה עמהם היא אמנו שעליה נאמר (שם ג’ א’) ובפשעיכם שולחה אמכם הנקראת יוצרנו כמו שכתוב צור ילדך תשי. וזהו שאמר נחת רוח ליוצרו ולא אמר להקדוש ברוך הוא: Now, the above is as Scripture states, “You have disregarded The Rock that bore you.” Moreover, it states, “Give strength to God.” This is in accordance to the statement, “Rabbi Yochanan says, ‘Happy is he who toils in Torah and brings satisfaction to the One who formed him.’ – meaning that he does not toil in the study of Torah in order to receive reward at all. Rather, his intent is solely to bring satisfaction to the One who formed him, about Whom it is written, “In all their suffering, He suffered.” That is, wherever Israel were exiled, the Shechinah went with them. She is our Mother, about whom it says, “Thus says HaShem-יהו”ה, ‘Where is your Mother’s bill of divorce [as proof] that I have banished her? To which of my creditors did I sell you? Truly, you were sold through your sins and through your transgressions, and she was banished with you.’” [It is, specifically, the Shechinah that] is called “The One Who formed us,” as in the verse, “You have disregarded The Rock who bore you.” [The word for rock here is Tzoor (צור), which also means the “source of form,” just as a child is formed in its mother’s womb.] This is why Rabbi Yochanan said that such a person brings satisfaction “to The One who formed him,” rather than saying “to The Holy One, blessed is He.”
The emphasis here in the commentary from Sha’arei Kedusha is that the study of the Torah is not for personal reward, but rather to bring glory to God, the One who formed us. This reflects a selfless devotion and a desire to honor God, not to gain personal benefits. These concepts align with Paul’s message in Romans 7:1-4. Paul speaks about believers being “dead to the law” and “married to another,” referring to our union with the Messiah. This union is not about gaining personal rewards or escaping punishment, but about living a new life in the Messiah that brings glory to God. In both of these texts, the focus is not on what we can gain, but on how we can honor God. The study of the Torah and our union with the Messiah are both seen as ways to bring glory to God, not to earn rewards for ourselves. The new life should be lived out in holiness, righteousness, and truth, reflecting our identity in the Messiah and bringing glory to God. In a parallel fashion, the commentary from Sha’arei Kedusha discussion on studying the Torah is not about earning rewards but about deepening our understanding of God and His ways, and living in a way that honors God. This is a key aspect of a life of faith that is consistent with the Torah and the new covenant that we have in Yeshua the Messiah.
Isaiah goes on saying the following according to the TgJ on Isaiah 50:2-3, ב מָא דֵין שְׁלִיחַת נְבִיֵי וְלָא תָבוּ אִתְנַבִּיאוּ וְלָא קַבִּילוּ הַאִתְקְפָדָא אִתְקְפָדַת גְבוּרְתִּי מִלְמִפְרַק וְאִם לֵית קֳדָמַי חֵיל לְשֵׁיזָבָא הָא בִמְזוֹפִיתִי אַחֲרִיב יַמָא אֱשַׁוֵי נַהֲרִין מַדְבְּרָא יִסְרוֹן נוּנֵיהוֹן מִבְּלִי מַיָא וִימוּתוּן בְּצַחוּתָא: 50:2 Wherefore have I sent my prophets, and they have not repented? They prophesied, but they obeyed not. Is my power altogether deficient, so that I cannot save? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. ג אֲכַסֵי שְׁמַיָא כִּדְבְּקַבְלָא וּבְסַקָא אֲשַׁוֵי כְּסוּתְהוֹן: 50:3 I cover the heavens as with blackness, and as with sackcloth I make their covering. (TgJ) The Aramaic verses from Targum Jonathan on Isaiah 50:2-3 have some differences compared to the Hebrew Bible. In verse 2, the Targum uses the word נְבִיֵי (prophets) instead of אִישׁ (man) in the Hebrew Bible. This indicates that the Targum attributes the message to the prophets.The Targum uses the phrase לָא תָבוּ אִתְנַבִּיאוּ (not to be accepted) instead of אֵין עוֹנֶה (did not answer). This change emphasizes that the message was not accepted by the people.The Targum adds the phrase וְלָא קַבִּילוּ הַאִתְקְפָדָא (and not to accept the atonement) which is not present in the Hebrew Bible. This phrase highlights the idea that the people did not accept the atonement offered by the prophets. In verse 3, the Targum is identical to the Hebrew bible translation. This emphasizes the power of God to create darkness to those who are deceived. This expands on the imagery of God’s power over the natural world and men.
In the NT text, there are some similarities in content, for example, in Matthew 11:28-30, Yeshua invites those who are weary and burdened to come to him, offering rest. This can be seen as a parallel to the idea of God’s strength being available to those who accept the message of the prophets in Isaiah 50:2-3. Also note what is written according to Mark 4:35-41, we read how Yeshua calms a storm, demonstrating His authority over the natural elements and the power of God in doing this. Both the Targum and the Hebrew bible on Isaiah 50:2 draw from the Torah context (Shemot / Exodus 14-15) related to the dividing of the red sea. These things again illustrate God’s power to control creation.
Isaiah goes on saying the following according to the TgJ on Isaiah 50:4-6, ד יְיָ אֱלֹהִים יְהַב לִי לְשַׁן דְמַלְפִין לְהוֹדָעָא אַלְפָא לְצַדִיקַיָא דִמְשַׁלְהָן לְפִתְגָמֵי אוֹרַיְתָא חוּכְמָא בְכֵן בִּצְפַר בִּצְפַר מַקְדִים לְשַׁלָחָא נְבִיאוֹהִי מָאִים יִתְפַּתְחַן אוּדְנֵי חַיָבַיָא וִיקַבְּלוּן אוּלְפַן: 50:4 The Lord God hath given me a tongue to teach, to give knowledge, and to instruct the righteous with wisdom, who weary themselves with the words of the law; each morning rising up early to send His prophets, that perhaps the ears of the sinners might be opened, and they might receive instruction. ה יְיָ אֱלֹהִים שָׁלָחַנִי לְאִתְנַבָּאָה וַאֲנָא לָא סְרֵיבֵית לַאֲחוֹרָא לָא אִסְתַּחֲרֵית: 50:5 The Lord God hath sent me to prophesy, and I did not refuse, neither turned away back. ו גַבֵּי יְהָבֵית לְמָחָן וְלִיסְתֵּי לְמָרְטָן אַפִּי לָא טַמְרֵית מֵאִתְכְּנָעוּ וָרוֹק:50:6 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. (TgJ) The differences between the Hebrew bible and the Aramaic targum are as follows: in verse 4, the Hebrew text uses the word לשון מלמדים (a tongue of those who teach), while the Aramaic text uses לשן דמלפין (a tongue of interpreters). This slight difference in wording emphasizes the role of the speaker as an interpreter or teacher of divine knowledge. In verse 4, the Hebrew text uses בבוקר בבוקר (in the morning, in the morning), which is repeated for emphasis. The Aramaic text uses בצפר בצפר (at dawn, at dawn), also repeated for emphasis; these differences in wording do not significantly alter the meaning of the verse but provides a slightly different image of the time of day when the speaker is preparing to teach. In verse 5, the Hebrew text uses למשמע (to hear or to listen), while the Aramaic text uses לאתנבאא (to prophesy or to speak under divine inspiration). This difference in wording emphasizes the prophetic nature of the speaker’s message.
As for parallels to the content of these verses from Isaiah 49:4-5 in the NT text, one possible parallel can be found in the Gospel of John, particularly in John 8:26-29. In these verses, Yeshua speaks about his relationship with the Father and his mission to bring divine truth to the world. This theme is similar to the message conveyed in Isaiah 50:4-5 on being given a tongue to teach and to give knowledge.
John 8:26–29 8:26 “I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world.” 8:27 They did not realize that He had been speaking to them about the Father. 8:28 So Jesus said, “When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. 8:29 “And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him.” (NASB, 26 πολλὰ ⸀ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν,* ἀλλʼ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρʼ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον. 27 οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν⸆. 28 εἶπεν οὖν °[αὐτοῖς] ὁ Ἰησοῦς⸆· * ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπʼ ἐμαυτοῦ ποιῶ ⸀οὐδέν,* ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ⸇ ταῦτα λαλῶ. 29 καὶ ὁ πέμψας με μετʼ ἐμοῦ ἐστιν· οὐκ ἀφῆκέν με μόνον ⸆,* ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε.)
We note how the Aramaic text places emphasis on the prophetic nature of the message of the Servant being brought to teach so that the ears of the sinners might be opened to bring them to the truth. Yeshua speaking in John 8:26-29 speaks of the power of God to to do His will in the life of the Servant Messiah. He says that we will recognize this once we have seen how Yeshua does these things that have been predicted of him! These things highlight the importance of divine truth and the relationship between the Servant Messiah (Yeshua) and the Father.
The Midrash Tanchuma Tazria 9:1 has the following to say concerning the text from Isaiah 50:4-6.
Midrash Tanchuma, Tazria 9:1 (Lev. 13:2), “When anyone has on the skin of his flesh.” This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness. [This verse is] to teach you that the Holy One, blessed be He, does not delight in convicting a person, as stated (in Ezek. 33:11), “As I live, says the Lord, it is not My delight for the wicked to die.” In what does He delight? In vindicating (rt.: tsdq) His people. Thus it is stated (in Is. 42:21), “The Lord was delighted because of His [servant’s] vindication (tsdq)…,” [i.e.] because of His people’s vindication (tsdq)] and not [their] conviction. So also you find that in the case of the first Adam, when he created him, He set him in the Garden of Eden. Then He gave him a command and said to him, “Eat this, but do not eat from this, for (according to Gen. 2:17) ‘on the day that you eat from it, you shall surely die.’” [When] he transgressed, he brought a sentence upon himself. [And then] the Sabbath came, and He acquitted him. He began to talk with him [about] whether he would repent. It is so stated (in Gen. 3:9), “The Lord God called unto Adam and said, ‘Where are you?’” [This means, “What is your state?”] The Lord can only mean the quality of mercy, as stated (in Exod. 34:6), “The Lord, the Lord is a merciful and gracious God.” For him He had the quality of mercy precede the quality of strict justice. Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness,” in that He does not delight in convicting a person…
The Midrash Tanchuma, Tazria 9:1, explores the theme of God’s mercy and His desire to vindicate rather than convict His people. This concept aligns with the interpretation of Isaiah 50:4-6, which emphasizes the role of the servant of the Lord (often interpreted as the Messiah) in bringing divine truth and vindication to the people. In the Midrash, God is portrayed as compassionate and merciful who does not delight in convicting people of their sins. Instead, He seeks to vindicate and restore them. This perspective is exemplified in the story of Adam, where God gives him a chance to repent and offers him mercy even after he has transgressed. Similarly, Isaiah 50:4-6 highlights the servant of the Lord as one who is dedicated to sharing truth and wisdom with the people. The servant is described as having a “tongue of those who teach” (Isaiah 50:4, NIV) and is committed to bringing God’s truth to the world. This commitment is motivated by the servant’s relationship with God, who has given him the words to speak and the strength to carry out his mission (Isaiah 50:5). We note again how this parallels the NT account of Yeshua and what He said concerning God the Father giving him the words to say and do. The connection between the NT text and Isaiah 50:4-6 lies in their shared emphasis on God’s mercy and desire to vindicate His people through the Servant Messiah. The Servant of the Lord, as portrayed in Isaiah, is a conduit for the wisdom and truth of God, while the Midrash underscores God’s willingness to extend mercy and forgiveness to those who repent. Notice how the Isaiah text, the NT text, and the Midrash all demonstrate the depth of God’s love and His desire for His people to be restored and reconciled with Him. This is the entire reason why God brought Yeshua into the world; the purpose was to save us from our sins!
Rashi’s commentary states the following concerning Isaiah 50:4.
Rashi on Isaiah 50:4 Parts 1-4 נתן לי לשון למודים. ישעיה היה אומר ה’ שלחני ונתן לי לשון הראוי ללמד כדי לדעת לעות את העיפים וצמאים לשמוע את דברי הקב”ה דבר: gave me a tongue for teaching Isaiah was saying, The Lord sent me and gave me a tongue fit to teach, in order to know to establish a time for the faint and thirsty to hear the words of the Holy One, blessed be He. לעות. מנחם חברו במחלוקת עת לעשות לה’ (תהילים קי״ט:קכ״ו) לקבוע להם עתים: to establish times Heb. לָעוּת. Menahem classified it in the group of (Ps. 119:126) “It is time (עֵת) to do for the Lord.” To establish times for them. יעיר לי אזן. מעורר את אזני ברוח קדשו: He awakens my ear He awakens my ear with His Holy Spirit. לשמוע כלמודים. במשפט הלימודים האמת והנכוחה: to hear according to the teachings According to the custom of the teachings, the truth and that which is proper.
Rashi’s commentary on Isaiah 50:4 highlights several key themes that can be connected to the concept of the Servant Messiah in the New Testament (NT) text. For example, the text states the Servant will be given a tongue for teaching. Rashi explains that Isaiah was given a tongue fit to teach, allowing him to communicate divine wisdom and truth to the people. Similarly, in the NT, the concept of the Servant Messiah (Yeshua) emphasizes His role as a teacher and guide, sharing divine knowledge and truth with the world. For example, in Matthew 5-7, Yeshua delivers the Sermon on the Mount, which contains a wealth of spiritual wisdom and guidance that parallel the teachings in the Torah. Rashi speaks of establishing times for those who were faint and thirsty for the words of the Holy One. This theme can be connected to the NT concept of the Servant Messiah, who is often portrayed as the one who brings spiritual nourishment and sustenance to those in need. In John 6:35, Yeshua declares, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.” Rashi also explains that the servant’s ear was awakened by the Holy Spirit, enabling him to receive and share divine truth. This idea is also present in the NT, where the Holy Spirit is often described as the one who guides and empowers the followers of Yeshua to understand and share the gospel message. For example, in Acts 2:1-4, the Holy Spirit descends upon the disciples, empowering them to speak in various languages and share the message of Yeshua with people from all nations. Rashi emphasizes that Isaiah’s ear was attuned to the teachings, the truth, and that which is proper. This theme connects to the NT concept of the Servant Messiah, who is often portrayed as the one who embodies truth and righteousness. In John 14:6, Yeshua declares, “I am the way, and the truth, and the life. No one comes to the Father except through me.” In summary, Rashi’s commentary highlights the themes that are connected to the Servant Messiah in the NT. Both Isaiah and the Servant Messiah are depicted as teachers, guides, and sources of spiritual nourishment, all empowered and guided by the Holy Spirit. These things also support how Yeshua asserts a deep unity with God the Father as the Servant Messiah of God!
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