This chapter properly consists of two parts.
The first comprises the first three verses, and contains a statement of the reasons why the Jews had been rejected and punished. They are to be regarded as in exile in Babylon. It might be alleged by some of the unbelieving among them, that the calamities which came upon them were proof of caprice in God, or of want of faithfulness, or of power, and not any proof that they were suffering under his righteous displeasure. To meet these implied charges, and to show them the true cause of their suffering, is the design of this portion of the chapter. In this, God says:
1. That their sufferings were not the result of mere will, or of caprice, on his part, as a husband often puts away his wife without any good reason Isaiah 50:1.
2. There was a reason for their rejection, and that reason was, their sins. They had brought all these calamities Upon themselves and had, in fact sold themselves.
3. It was not for want of power on the part of God to save them. His hand was not shortened, and he had abundantly shown that he had power to defend his people Isaiah 50:2-3. He was able to dry up the sea, and to make the rivers a desert, and he clothed the heavens with blackness, and he was abundantly able, therefore, to save his people.
II. The second part of the chapter comprises the portion from Isaiah 50:4-11. This relates to a different subject; and, in regard to it, there has been considerable variety of interpretation. A speaker is introduced who claims to be eminently qualified for file office to which he was called Isaiah 50:4; who has been amply endowed by God for the embassage on which he is sent Isaiah 50:5; who meets with opposition, and who yet receives it all with meekness Isaiah 50:6; who puts his trust in God, and confides in him alone Isaiah 50:7-9; and who calls on all who fear the Lord to hear him Isaiah 50:10; and who threatens to inflict punishment on all who do not listen to him Isaiah 50:11. This portion of the chapter has been referred, by different interpreters, to different individuals. Grotius, Rosenmuller, and Gesenius, suppose that it refers to the prophet himself. Doderlein, Dathe, Koppe, Augusti, and some others, suppose that it refers either to the prophet himself, or to some other one living in exile at the time of the captivity. Jerome says that this, also, was the prevailing interpretation among the Jews in his time. Paulus supposes that it is not the prophet who speaks, but the better and more pious portion of the Jewish people. But the more common interpretation is that which refers it to the Messiah. In favor of this interpretation, the following considerations may be suggested:
1. The prophet himself is not known to have been in the circumstances here described Isaiah 50:6; nor is there any evidence that this can be applied to him. Of any other prophet to whom it would apply we have no knowledge, nor would there be any propriety in so applying the language of Isaiah, if we did know of any such one.
2. The Messianic interpretation has almost universally prevailed in the Christian church - an argument of value only as showing that when so many agree in interpreting any writing, there is presumptive proof that they have not mistaken its meaning.
3. All the characteristics of the servant of God here referred to, apply to the Redeemer, and are descriptive of him and of his work. All that is said of his humiliation and meekness; of the opposition which he encountered, and of his confidence in God, applies eminently to the Lord Jesus, and to no other one.
4. The closing part Isaiah 50:11, where the speaker threatens to inflict punishment on his foes, cannot be used with reference to Isaiah or any other prophet, but has a striking applicability to the Messiah.
5. In Luke 18:32, the passage Isaiah 50:6 is applied by the Lord Jesus to himself. He says that the prophecies in regard to him must be fulfilled, and, among other things, says that the fact that he should be ‘spitted on,’ should be a fulfillment of a prophecy - statement which has an obvious and manifest reference to this passage in Isaiah.
The passage, if it refers to the Messiah, relates particularly to his humiliation and sufferings, and accords with that in Isaiah 53:1-12. It embraces the following points:
1. He was endowed for his work, and especially suited to comfort the afflicted and weary Isaiah 50:4.
2. He was entirely obedient to God, and submitted to all his arrangements with cheerfulness Isaiah 50:5.
3. He submitted with meekness to all the injuries inflicted on him by others - even to their deepest expressions of contempt Isaiah 50:6.
4. He was sustained in these trials because he put his trust in God, and believed that he could deliver him Isaiah 50:7-9.
5. He calls upon all who feared God to put their trust in him, and stay themselves upon their God - an address to the pious portion of the nation Isaiah 50:10.
6. He warns those who were trusting to themselves, and who were seeking their own welfare only, that he would himself inflict exemplary punishment upon them, and that they should lie down in sorrow Isaiah 50:11.