Isaiah 48
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Isaiah 48
Hear Ye This, O House of Jacob
1Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness.
Jamieson-Fausset-Brown
CHAPTER 48
Is 48:1-22. The Things That Befall Babylon Jehovah Predicted Long before, lest Israel Should Attribute Them, in Its "Obstinate" Perversity, to Strange Gods (Is 48:1-5).
1. the waters of Judah--spring from the fountain of Judah (Nu 24:7; De 33:28; Psa 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring.
swear by ... Lord--(Is 19:18; 45:23; 65:16).
mention--in prayers and praises.
not in truth--(Jr 5:2; Joh 4:24).
CHAPTER 48
Is 48:1-22. The Things That Befall Babylon Jehovah Predicted Long before, lest Israel Should Attribute Them, in Its "Obstinate" Perversity, to Strange Gods (Is 48:1-5).
1. the waters of Judah--spring from the fountain of Judah (Nu 24:7; De 33:28; Psa 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring.
swear by ... Lord--(Is 19:18; 45:23; 65:16).
mention--in prayers and praises.
not in truth--(Jr 5:2; Joh 4:24).
The Pulpit Commentary
THE FIRST ADDRESS consists mainly of expostulation and complaint. Israel has not called on God "in truth and righteousness" (Isa_48:1). They have had "necks of iron" and "brows of brass" (Isa_48:4). God has given them prophecies of different kinds (Isa_48:3-7); yet they have neither "heard" nor "known;" they have "dealt treacherously" and been "transgressors from the womb" (Isa_48:8). God might justly have "cut them off" for their rebellion, but he has "deferred his anger," and "refrained" himself—not, however, for Israel's sake, but for his own honour.
Jacob … Israel (camp. Isa_40:27; Isa_41:8, Isa_41:14; Isa_43:1, Isa_43:22; Isa_44:1, etc.). "Jacob" is the natural and secular designation; "Israel" is a spiritual or covenant name (Cheyne). Both terms being appropriate to the ten tribes no less than to the two, and the present address being intended especially for the Jewish captives, a further designation is appended—which are come forth out of the waters of Judah. Which swear by the Name of the Lord. Swearing "by the Name of the Lord" is an evidence of true religion, to a certain extent (Deu_6:13; Deu_10:20). It indicates that there has been, at any rate, no open apostasy. Still, it does not necessarily prove more than this; and, in the present case, it scarcely showed anything beyond mere outward formal conformity. The bulk of the captives "swore by the Name of Jehovah, and made mention of the God of Israel" (camp. Jos_23:7), but did so not in truth, nor in righteousness; i.e. "without their state of mind or mode of action corresponding to their confession, so as to prove that it was sincerely and seriously meant" (Delitzsch). The condition of the majority of the exiles was that expressed in the words, "This people honoureth me with their lips, but in their hearts are far from me" (Mat_15:8).
THE FIRST ADDRESS consists mainly of expostulation and complaint. Israel has not called on God "in truth and righteousness" (Isa_48:1). They have had "necks of iron" and "brows of brass" (Isa_48:4). God has given them prophecies of different kinds (Isa_48:3-7); yet they have neither "heard" nor "known;" they have "dealt treacherously" and been "transgressors from the womb" (Isa_48:8). God might justly have "cut them off" for their rebellion, but he has "deferred his anger," and "refrained" himself—not, however, for Israel's sake, but for his own honour.
Jacob … Israel (camp. Isa_40:27; Isa_41:8, Isa_41:14; Isa_43:1, Isa_43:22; Isa_44:1, etc.). "Jacob" is the natural and secular designation; "Israel" is a spiritual or covenant name (Cheyne). Both terms being appropriate to the ten tribes no less than to the two, and the present address being intended especially for the Jewish captives, a further designation is appended—which are come forth out of the waters of Judah. Which swear by the Name of the Lord. Swearing "by the Name of the Lord" is an evidence of true religion, to a certain extent (Deu_6:13; Deu_10:20). It indicates that there has been, at any rate, no open apostasy. Still, it does not necessarily prove more than this; and, in the present case, it scarcely showed anything beyond mere outward formal conformity. The bulk of the captives "swore by the Name of Jehovah, and made mention of the God of Israel" (camp. Jos_23:7), but did so not in truth, nor in righteousness; i.e. "without their state of mind or mode of action corresponding to their confession, so as to prove that it was sincerely and seriously meant" (Delitzsch). The condition of the majority of the exiles was that expressed in the words, "This people honoureth me with their lips, but in their hearts are far from me" (Mat_15:8).
2For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name.
Jamieson-Fausset-Brown
2. For--Ye deserve these reproofs; "for" ye call yourselves citizens of "the holy city" (Is 52:1), but not in truth (Is 48:1; Ne 11:1; Da 9:24); so the inscription on their coins of the time of the Maccabees. "Jerusalem the Holy."
2. For--Ye deserve these reproofs; "for" ye call yourselves citizens of "the holy city" (Is 52:1), but not in truth (Is 48:1; Ne 11:1; Da 9:24); so the inscription on their coins of the time of the Maccabees. "Jerusalem the Holy."
The Pulpit Commentary
For they call themselves of the holy city. It is an indication of their real want of truth and righteousness, that they lay such stress upon what is so entirely outward and formal, as the fact of their belonging to" the holy city," Jerusalem. Compare the boast of the Jews in our Lord's time, "We be Abraham's seed" (Joh_8:33). Stay themselves upon the God of Israel. Not resting upon him in real faith and true humble dependence, as those Israelites who are mentioned in Isa_10:20. but trusting to the facts that they were "Israel," and that God was "the God of Israel," and therefore bound to protect them. God reminds them that, if he is "the God of Israel," he is also "the Lord of hosts"—a term, as Dr. Kay notes, especially connected with the holiness of God.
For they call themselves of the holy city. It is an indication of their real want of truth and righteousness, that they lay such stress upon what is so entirely outward and formal, as the fact of their belonging to" the holy city," Jerusalem. Compare the boast of the Jews in our Lord's time, "We be Abraham's seed" (Joh_8:33). Stay themselves upon the God of Israel. Not resting upon him in real faith and true humble dependence, as those Israelites who are mentioned in Isa_10:20. but trusting to the facts that they were "Israel," and that God was "the God of Israel," and therefore bound to protect them. God reminds them that, if he is "the God of Israel," he is also "the Lord of hosts"—a term, as Dr. Kay notes, especially connected with the holiness of God.
3I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass.
Jamieson-Fausset-Brown
3. former--things which have happened in time past to Israel (Is 42:9; 44:7, 8; 45:21; 46:10).
suddenly--They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.
3. former--things which have happened in time past to Israel (Is 42:9; 44:7, 8; 45:21; 46:10).
suddenly--They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.
The Pulpit Commentary
I have declared the former things from the beginning (comp. Isa_41:26; Isa_43:9, Isa_43:10; Isa_44:7, Isa_44:8, etc.). "Former things" are here contrasted with the "new things" of Isa_48:6. Two cycles of prophecy seem to be intended—one of comparatively ancient date, the other quite fresh—both equally showing forth the power of God and his infinite superiority to the idols. It is difficult to determine what the two cycles of prophecy are. Delitzsch suggests that "the former things are the events experienced by the people from the very earliest times down to the times of Cyrus," while "the new things embrace the redemption of Israel from Babylon, the glorification of the people in the midst of a world of nations converted to the God of Israel, and the creation of a new heaven and a new earth." Dr. Kay thinks that the "former things" are those mentioned in the prophecies concerning Babylon generally, the "new things those about to be announced in Isaiah 49-56. I did them suddenly; rather, suddenly I wrought.
I have declared the former things from the beginning (comp. Isa_41:26; Isa_43:9, Isa_43:10; Isa_44:7, Isa_44:8, etc.). "Former things" are here contrasted with the "new things" of Isa_48:6. Two cycles of prophecy seem to be intended—one of comparatively ancient date, the other quite fresh—both equally showing forth the power of God and his infinite superiority to the idols. It is difficult to determine what the two cycles of prophecy are. Delitzsch suggests that "the former things are the events experienced by the people from the very earliest times down to the times of Cyrus," while "the new things embrace the redemption of Israel from Babylon, the glorification of the people in the midst of a world of nations converted to the God of Israel, and the creation of a new heaven and a new earth." Dr. Kay thinks that the "former things" are those mentioned in the prophecies concerning Babylon generally, the "new things those about to be announced in Isaiah 49-56. I did them suddenly; rather, suddenly I wrought.
4Because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass;
Jamieson-Fausset-Brown
4. obstinate--Hebrew, "hard" (De 9:27; Eze 3:7, Margin).
iron sinew--inflexible (Ac 7:51).
brow brass--shameless as a harlot (see Jr 6:28; 3:3; Eze 3:7, Margin).
4. obstinate--Hebrew, "hard" (De 9:27; Eze 3:7, Margin).
iron sinew--inflexible (Ac 7:51).
brow brass--shameless as a harlot (see Jr 6:28; 3:3; Eze 3:7, Margin).
The Pulpit Commentary
I knew that thou art obstinate; literally, hard, or stiff—the adjective used in the phrase translated in our version "stiff-necked." The idea is still more forcibly expressed in the following clause—thy neck is an iron sinew; or rather, a band of iron, as stiff as if it were made-of the hardest metal. And thy brow brass. The exact simile here used does not occur elsewhere in Scripture. It seems to be the origin of our expressions, "brazen,… brazen-faced," "to brazen a thing out." The forehead may be hardened for a good or for a bad purpose; in obstinacy or in a determination to resist evil (comp. Isa_1:7 and Eze_3:8 with Jer_5:3; Eze_3:7; Zec_7:12). Here the hardening is evil, marking defiance and self-will.
I knew that thou art obstinate; literally, hard, or stiff—the adjective used in the phrase translated in our version "stiff-necked." The idea is still more forcibly expressed in the following clause—thy neck is an iron sinew; or rather, a band of iron, as stiff as if it were made-of the hardest metal. And thy brow brass. The exact simile here used does not occur elsewhere in Scripture. It seems to be the origin of our expressions, "brazen,… brazen-faced," "to brazen a thing out." The forehead may be hardened for a good or for a bad purpose; in obstinacy or in a determination to resist evil (comp. Isa_1:7 and Eze_3:8 with Jer_5:3; Eze_3:7; Zec_7:12). Here the hardening is evil, marking defiance and self-will.
5I have even from the beginning declared it to thee; before it came to pass I shewed it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them.
Jamieson-Fausset-Brown
5. (See on Is 48:1; Is 48:3).
5. (See on Is 48:1; Is 48:3).
The Pulpit Commentary
I have even from the beginning declared it (comp. Isa_48:3). The declaration here made is that God rendered his prophecies more than ordinarily marvellous on account of Israel's obstinacy, not punishing them for it, lint seeking graciously and lovingly to overcome it by adding to the weight of the evidence to which he would fain hare had it yield. Had his prophecies been less astonishing, had they in a less degree transcended ordinary human experience, Israel might conceivably have ascribed them and the accomplishment of them to the false gods. As it was, this was barely possible. Mine idol … my molten image. It has been already observed (see the comment on Isa_40:18) that there was a strong tendency to idolatry among the Jews, not only before, but during the Captivity. Ezekiel says that those among whom he lived were "polluted after the manner of their fathers, and committed whoredom after their abominations; made their sons pass through the fire, and polluted themselves with all their idols" (Eze_20:30, Eze_20:31); nay, went so far as to declare boldly, "We will be as the heathen, as the inhabitants of the countries, to serve wood and stone" (Eze_20:32). The "prevailing tendency," as Delitzsch remarks, was "to combine the worship of Jehovah with heathenism, or else to exchange the former altogether for the latter." We cannot conclude anything concerning the mass of the community from the character of those who returned. Those who returned were the sincere worshippers of Jehovah—the irreligious did not care to return. It is always to be borne in mind that it was "the great mass even of Judah," no less than of Israel, that "remained behind" (Delitzsch); and these "became absorbed into the heathen, to whom they became more and more assimilated'' (ibid.). Hath commanded them; i.e. "hath caused them (the events) to take place" (comp. Psa_33:9).
I have even from the beginning declared it (comp. Isa_48:3). The declaration here made is that God rendered his prophecies more than ordinarily marvellous on account of Israel's obstinacy, not punishing them for it, lint seeking graciously and lovingly to overcome it by adding to the weight of the evidence to which he would fain hare had it yield. Had his prophecies been less astonishing, had they in a less degree transcended ordinary human experience, Israel might conceivably have ascribed them and the accomplishment of them to the false gods. As it was, this was barely possible. Mine idol … my molten image. It has been already observed (see the comment on Isa_40:18) that there was a strong tendency to idolatry among the Jews, not only before, but during the Captivity. Ezekiel says that those among whom he lived were "polluted after the manner of their fathers, and committed whoredom after their abominations; made their sons pass through the fire, and polluted themselves with all their idols" (Eze_20:30, Eze_20:31); nay, went so far as to declare boldly, "We will be as the heathen, as the inhabitants of the countries, to serve wood and stone" (Eze_20:32). The "prevailing tendency," as Delitzsch remarks, was "to combine the worship of Jehovah with heathenism, or else to exchange the former altogether for the latter." We cannot conclude anything concerning the mass of the community from the character of those who returned. Those who returned were the sincere worshippers of Jehovah—the irreligious did not care to return. It is always to be borne in mind that it was "the great mass even of Judah," no less than of Israel, that "remained behind" (Delitzsch); and these "became absorbed into the heathen, to whom they became more and more assimilated'' (ibid.). Hath commanded them; i.e. "hath caused them (the events) to take place" (comp. Psa_33:9).
6Thou hast heard, see all this; and will not ye declare it? I have shewed thee new things from this time, even hidden things, and thou didst not know them.
Jamieson-Fausset-Brown
6. Thou, &c.--So "ye are my witnesses" (Is 43:10). Thou canst testify the prediction was uttered long before the fulfilment: "see all this," namely, that the event answers to the prophecy.
declare--make the fact known as a proof that Jehovah alone is God (Is 44:8).
new things--namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (Is 42:9; 43:19). Antitypically, the prophecy has in view the "new things" of the gospel treasury (So 7:13; Mt 13:52; 2Co 5:17; Re 21:5). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation.
hidden--which could not have been guessed by political sagacity (Da 2:22, 29; 1Co 2:9, 10).
6. Thou, &c.--So "ye are my witnesses" (Is 43:10). Thou canst testify the prediction was uttered long before the fulfilment: "see all this," namely, that the event answers to the prophecy.
declare--make the fact known as a proof that Jehovah alone is God (Is 44:8).
new things--namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (Is 42:9; 43:19). Antitypically, the prophecy has in view the "new things" of the gospel treasury (So 7:13; Mt 13:52; 2Co 5:17; Re 21:5). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation.
hidden--which could not have been guessed by political sagacity (Da 2:22, 29; 1Co 2:9, 10).
The Pulpit Commentary
Thou hast heard, see all this; rather, thou didst hear, (now) see it all, i.e. see all the prophecies now fulfilled, which thou heardest in days gone by. Will ye not declare it? Will ye not for very shame make known generally the accordance between the prophecies and the events, which you cannot fail to see? Will ye not become "my witnesses" (Isa_43:10), and turn away from your idols? I have showed thee; rather, I show thee; i.e. "I am about to show thee from this time new things, even hidden things, which thou knowest not"—things belonging to the new cycle of prophecy, not previously announced, but reserved for the present crisis (see the comment on Isa_48:3). On the whole, the language used seems most consonant with the view of Dr. Kay, that the "new things" are those about to be revealed in the next section of the prophecy (Isaiah 49-53), things belonging to the coming of Christ, and the "new creation" which it will be the great object of his coming to bring about.
Thou hast heard, see all this; rather, thou didst hear, (now) see it all, i.e. see all the prophecies now fulfilled, which thou heardest in days gone by. Will ye not declare it? Will ye not for very shame make known generally the accordance between the prophecies and the events, which you cannot fail to see? Will ye not become "my witnesses" (Isa_43:10), and turn away from your idols? I have showed thee; rather, I show thee; i.e. "I am about to show thee from this time new things, even hidden things, which thou knowest not"—things belonging to the new cycle of prophecy, not previously announced, but reserved for the present crisis (see the comment on Isa_48:3). On the whole, the language used seems most consonant with the view of Dr. Kay, that the "new things" are those about to be revealed in the next section of the prophecy (Isaiah 49-53), things belonging to the coming of Christ, and the "new creation" which it will be the great object of his coming to bring about.
7They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them.
Jamieson-Fausset-Brown
7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."
even before the day when--rather [Maurer], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.
7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."
even before the day when--rather [Maurer], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.
The Pulpit Commentary
They are created now. The revelation to man of what has lain secret in God's counsels from all eternity is a sort of creation. As Nagelbach well says, it converts the λόγος ἐνδιάθετος into a λόγος προφορικός and therefore is one step towards actual accomplishment. The mystery of "the Servant of the Lord," and of atonement and salvation through him, had hitherto been hid away—"hid in God" (Eph_3:9), and was now for the first time to be made known to such as had "eyes to see" and "cars to hear" by the teaching of the evangelical prophet. Even before the day when thou heardest them not; rather, and before to-day thou heardest them not. Whatever shadows of evangelic truth are discernible in the Law and in the earlier psalms, they did not constitute a revelation of the way of salvation at all comparable to that contained in Isaiah's later chapters. Lest thou shouldest say, Behold, I knew them. If the "new things" of Isaiah's prophecy had been revealed many centuries before, they would not have impressed the Jews of Isaiah's time, or even of the Captivity period, as they did by having been reserved to a comparatively late date. They would have seemed to most of them an old and trite story.
They are created now. The revelation to man of what has lain secret in God's counsels from all eternity is a sort of creation. As Nagelbach well says, it converts the λόγος ἐνδιάθετος into a λόγος προφορικός and therefore is one step towards actual accomplishment. The mystery of "the Servant of the Lord," and of atonement and salvation through him, had hitherto been hid away—"hid in God" (Eph_3:9), and was now for the first time to be made known to such as had "eyes to see" and "cars to hear" by the teaching of the evangelical prophet. Even before the day when thou heardest them not; rather, and before to-day thou heardest them not. Whatever shadows of evangelic truth are discernible in the Law and in the earlier psalms, they did not constitute a revelation of the way of salvation at all comparable to that contained in Isaiah's later chapters. Lest thou shouldest say, Behold, I knew them. If the "new things" of Isaiah's prophecy had been revealed many centuries before, they would not have impressed the Jews of Isaiah's time, or even of the Captivity period, as they did by having been reserved to a comparatively late date. They would have seemed to most of them an old and trite story.
8Yea, thou heardest not; yea, thou knewest not; yea, from that time that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb.
Jamieson-Fausset-Brown
8. heardest not--repeated, as also "knewest not," from Is 48:7.
from that time--Omit "that." "Yea, from the first thine ear did not open itself," namely, to obey them [Rosenmuller]. "To open the ear" denotes obedient attention (Is 50:5); or, "was not opened" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [Maurer]. In the former view, the sense of the words following is, "For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me" (Is 48:5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Ex 32:4). After the return, and ever since, they have utterly forsaken idols.
wast called--as thine appropriate appellation (Is 9:6).
from the womb--from the beginning of Israel's national existence (Is 44:2).
8. heardest not--repeated, as also "knewest not," from Is 48:7.
from that time--Omit "that." "Yea, from the first thine ear did not open itself," namely, to obey them [Rosenmuller]. "To open the ear" denotes obedient attention (Is 50:5); or, "was not opened" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [Maurer]. In the former view, the sense of the words following is, "For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me" (Is 48:5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Ex 32:4). After the return, and ever since, they have utterly forsaken idols.
wast called--as thine appropriate appellation (Is 9:6).
from the womb--from the beginning of Israel's national existence (Is 44:2).
The Pulpit Commentary
Thou heardest not … thou knewest not. Again we seem to hear the voice of complaint, as in Isa_48:1, Isa_48:2, Isa_48:4. Israel had not "ears to hear" to any purpose such highly spiritual truths as those of the coming section. They had not profited by what was taught concerning Christ in the Law and the Psalms. From that time that thine ear was not opened; rather, from that time thine ear hath not been open. "From that time" means "from of old," or "from the beginning."
Thou heardest not … thou knewest not. Again we seem to hear the voice of complaint, as in Isa_48:1, Isa_48:2, Isa_48:4. Israel had not "ears to hear" to any purpose such highly spiritual truths as those of the coming section. They had not profited by what was taught concerning Christ in the Law and the Psalms. From that time that thine ear was not opened; rather, from that time thine ear hath not been open. "From that time" means "from of old," or "from the beginning."
9For my name’s sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
Jamieson-Fausset-Brown
9. refrain--literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Psa 78:38).
for thee--that is, mine anger towards thee.
9. refrain--literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Psa 78:38).
for thee--that is, mine anger towards thee.
The Pulpit Commentary
For my Name's sake will I defer mine anger. Israel's insincerity (Isa_48:1), obstinacy (Isa_48:4), addiction to idols (Isa_48:5), blindness (Isa_48:8), and general resistance to God's will (Isa_48:8), could not but have provoked God's "anger." He will, however, "defer" it, "refrain" himself, not "cut Israel off, for his Name's sake." God, having selected one nation out of all the nations of the earth to be his "peculiar people" (Deu_14:2), and having declared this, and supported his people by miracles in their struggles with the other nations and peoples, was, so to speak, committed to protect and defend Israel "for his Name's sake," lest his Name should be blasphemed among the Gentiles (see Exo_32:12; Num_14:13; Deu_9:28; Psa_129:1-8 :10; Psa_106:8, etc.). He was also bound by the promises which he had made; and. still more, by the position which Israel occupied in his scheme of salvation, to allow the nation still to exist, and therefore to condone its iniquities and restrain his anger. But the dregs of the cup of vengeance were poured out at last.
For my Name's sake will I defer mine anger. Israel's insincerity (Isa_48:1), obstinacy (Isa_48:4), addiction to idols (Isa_48:5), blindness (Isa_48:8), and general resistance to God's will (Isa_48:8), could not but have provoked God's "anger." He will, however, "defer" it, "refrain" himself, not "cut Israel off, for his Name's sake." God, having selected one nation out of all the nations of the earth to be his "peculiar people" (Deu_14:2), and having declared this, and supported his people by miracles in their struggles with the other nations and peoples, was, so to speak, committed to protect and defend Israel "for his Name's sake," lest his Name should be blasphemed among the Gentiles (see Exo_32:12; Num_14:13; Deu_9:28; Psa_129:1-8 :10; Psa_106:8, etc.). He was also bound by the promises which he had made; and. still more, by the position which Israel occupied in his scheme of salvation, to allow the nation still to exist, and therefore to condone its iniquities and restrain his anger. But the dregs of the cup of vengeance were poured out at last.
10Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
Jamieson-Fausset-Brown
10. (See on Is 1:25).
with silver--rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [Gesenius]. Thy repentance is not complete: thou art not yet as refined silver. Rosenmuller explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Is 1:25; 42:25; Eze 22:18-20, 22).
chosen--or else [Lowth], tried ... proved: according to Gesenius, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zec 13:9; Mal 3:3; 1Pe 1:7).
10. (See on Is 1:25).
with silver--rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [Gesenius]. Thy repentance is not complete: thou art not yet as refined silver. Rosenmuller explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Is 1:25; 42:25; Eze 22:18-20, 22).
chosen--or else [Lowth], tried ... proved: according to Gesenius, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zec 13:9; Mal 3:3; 1Pe 1:7).
The Pulpit Commentary
I have refined thee, but not with silver; rather, but not as silver (Cheyne). or, but not in the manner of silver (Delitzsch); i.e. not with the severity with which silver is refined (see Psa_12:6). I have chosen thee; rather, I have tested thee. The furnace of affliction is here the Babylonian captivity. The object of the Captivity was to "test" and "refine," or purify God's people to a certain extent—not with extreme severity, but in such sort as to fit them to "bear his Name before the Gentiles" for another five hundred years.
I have refined thee, but not with silver; rather, but not as silver (Cheyne). or, but not in the manner of silver (Delitzsch); i.e. not with the severity with which silver is refined (see Psa_12:6). I have chosen thee; rather, I have tested thee. The furnace of affliction is here the Babylonian captivity. The object of the Captivity was to "test" and "refine," or purify God's people to a certain extent—not with extreme severity, but in such sort as to fit them to "bear his Name before the Gentiles" for another five hundred years.
11For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.
Jamieson-Fausset-Brown
11. how should my name--Maurer, instead of "My name" from Is 48:9, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (Is 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Eze 20:9)?
not give my glory unto another--If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.
11. how should my name--Maurer, instead of "My name" from Is 48:9, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (Is 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Eze 20:9)?
not give my glory unto another--If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.
The Pulpit Commentary
How should my Name be polluted? i.e. how should I allow of its pollution or desecration (see the comment on Isa_48:9)? I will not give my glory unto another (comp. Isa_42:8). God would have ceded his glory to some god of the nations, had he under existing circumstances forsaken Israel.
How should my Name be polluted? i.e. how should I allow of its pollution or desecration (see the comment on Isa_48:9)? I will not give my glory unto another (comp. Isa_42:8). God would have ceded his glory to some god of the nations, had he under existing circumstances forsaken Israel.
I Am He; I Am the First, I Also Am the Last
★12Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.
Jamieson-Fausset-Brown
12-15. The Almighty, who has founded heaven and earth, can, and will, restore His people.
the first ... last--(Is 41:4; 44:6).
12-15. The Almighty, who has founded heaven and earth, can, and will, restore His people.
the first ... last--(Is 41:4; 44:6).
The Pulpit Commentary
THE SECOND ADDRESS. The tone of complaint is now dropped. Israel is invited to reflect seriously on the chief points urged in the preceding chapters.
(1) Their near relation to Jehovah (Isa_48:12);
(2) Jehovah's eternity and omnipotence (Isa_48:12, Isa_48:13);
(3) the superiority of Jehovah to the gods of the nations, as shown by his prophetic power (Isa_48:14); and
(4) the near approach of deliverance by Cyrus (Isa_48:14, Isa_48:15).
O Jacob and Israel (comp. Isa_40:27; Isa_41:8, Isa_41:14; Isa_43:1, Isa_43:22; Isa_44:1, Isa_44:21; Isa_46:3; Isa_48:1). The figure is used which rhetoricians call hendiadys. The two names designate one and the same object. My called. "Called" and "chosen" from of old, out of all the nations of the earth (comp. Isa_41:9; Isa_44:1, Isa_44:2, etc.); therefore bound to "hear" and to attend. Still more bound, considering who it is by whom they have been called—I AM HE—i.e. "I am the absolute and eternally unchangeable One, the Alpha and Omega of all history" (Delitzsch). The first, and also the Last, "from whom and to whom are all things" (Rom_11:36).
THE SECOND ADDRESS. The tone of complaint is now dropped. Israel is invited to reflect seriously on the chief points urged in the preceding chapters.
(1) Their near relation to Jehovah (Isa_48:12);
(2) Jehovah's eternity and omnipotence (Isa_48:12, Isa_48:13);
(3) the superiority of Jehovah to the gods of the nations, as shown by his prophetic power (Isa_48:14); and
(4) the near approach of deliverance by Cyrus (Isa_48:14, Isa_48:15).
O Jacob and Israel (comp. Isa_40:27; Isa_41:8, Isa_41:14; Isa_43:1, Isa_43:22; Isa_44:1, Isa_44:21; Isa_46:3; Isa_48:1). The figure is used which rhetoricians call hendiadys. The two names designate one and the same object. My called. "Called" and "chosen" from of old, out of all the nations of the earth (comp. Isa_41:9; Isa_44:1, Isa_44:2, etc.); therefore bound to "hear" and to attend. Still more bound, considering who it is by whom they have been called—I AM HE—i.e. "I am the absolute and eternally unchangeable One, the Alpha and Omega of all history" (Delitzsch). The first, and also the Last, "from whom and to whom are all things" (Rom_11:36).
13Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.
The Pulpit Commentary
Mine hand also hath laid the foundation of the earth (comp. Isa_40:12, Isa_40:22, Isa_40:26, Isa_40:28; Isa_42:5; Isa_44:24; Isa_45:12, Isa_45:18). As the Maker of heaven and earth, God is entitled to the attention and obedience of all the dwellers in heaven and earth. My right hand hath spanned the heavens; i.e. measured them, as with a span (Isa_41:12) fixed their limits and dimensions. When I call unto them, they stand up together (comp. Isa_40:26). Heaven and earth, and all things that are in them, except man, are prompt to perform God's will, and rise up at once at his call to show their readiness. The metaphor is drawn from the conduct of intelligent agents.
Mine hand also hath laid the foundation of the earth (comp. Isa_40:12, Isa_40:22, Isa_40:26, Isa_40:28; Isa_42:5; Isa_44:24; Isa_45:12, Isa_45:18). As the Maker of heaven and earth, God is entitled to the attention and obedience of all the dwellers in heaven and earth. My right hand hath spanned the heavens; i.e. measured them, as with a span (Isa_41:12) fixed their limits and dimensions. When I call unto them, they stand up together (comp. Isa_40:26). Heaven and earth, and all things that are in them, except man, are prompt to perform God's will, and rise up at once at his call to show their readiness. The metaphor is drawn from the conduct of intelligent agents.
14All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans.
The Pulpit Commentary
All ye, assemble yourselves. "Once more the nations are challenged to say which of their deities has foretold the work that the Lord has willed to perform on Babylon" (Kay) (see above, Isa_43:9). If none has done so, will not Israel see and acknowledge the superiority of Jehovah to such blind deities? The Lord hath loved him. It had not been previously declared in so many words that Jehovah "loved" Cyrus; but it had been sufficiently indicated by the way in which he was spoken of in Isa_44:28 and Isa_45:1-5. God "loves" all who "in an honest and good heart" seek according to their lights to do his will and serve him faithfully. Nebuchadnezzar is called his "servant" (Isa_25:9; Isa_27:6; Eze_29:18, Eze_29:20), Cyrus (in Isa_45:1) his "anointed." It is but going one step further to call the latter his "loved one." He will do his pleasure; i.e. "God's pleasure," not his own (see Isa_44:28). His arm shall be on the Chaldeans. The Hebrew is very harsh, and perhaps requires emendation; but the meaning can scarcely be other than that expressed in our version.
All ye, assemble yourselves. "Once more the nations are challenged to say which of their deities has foretold the work that the Lord has willed to perform on Babylon" (Kay) (see above, Isa_43:9). If none has done so, will not Israel see and acknowledge the superiority of Jehovah to such blind deities? The Lord hath loved him. It had not been previously declared in so many words that Jehovah "loved" Cyrus; but it had been sufficiently indicated by the way in which he was spoken of in Isa_44:28 and Isa_45:1-5. God "loves" all who "in an honest and good heart" seek according to their lights to do his will and serve him faithfully. Nebuchadnezzar is called his "servant" (Isa_25:9; Isa_27:6; Eze_29:18, Eze_29:20), Cyrus (in Isa_45:1) his "anointed." It is but going one step further to call the latter his "loved one." He will do his pleasure; i.e. "God's pleasure," not his own (see Isa_44:28). His arm shall be on the Chaldeans. The Hebrew is very harsh, and perhaps requires emendation; but the meaning can scarcely be other than that expressed in our version.
15I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
The Pulpit Commentary
I have called him (comp. Isa_46:11, "Calling a ravenous bird from the east"). Cyrus is represented as raised up by God, "called" by him, and commissioned by him "to do all his pleasure." God has brought him on his way, and made that way prosperous. According to the account of Herodotus, Cyrus received no check of any kind until the last expedition, in which he lost his life. His "prosperity" was beyond that of almost any other commander.
I have called him (comp. Isa_46:11, "Calling a ravenous bird from the east"). Cyrus is represented as raised up by God, "called" by him, and commissioned by him "to do all his pleasure." God has brought him on his way, and made that way prosperous. According to the account of Herodotus, Cyrus received no check of any kind until the last expedition, in which he lost his life. His "prosperity" was beyond that of almost any other commander.
Come Ye Near Unto Me
16Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me.
Jamieson-Fausset-Brown
16. not ... in secret--(Is 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly.
from the time, &c.--From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.
sent me--The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Is 61:1; Joh 10:36). Plainly, Is 49:1, which is the continuation of the forty-eighth chapter, from Is 48:16, where the change of speaker from God (Is 48:1, 12-15) begins, is the language of Messiah. Lu 4:1, 14, 18, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not accusative, following it.
16. not ... in secret--(Is 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly.
from the time, &c.--From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.
sent me--The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Is 61:1; Joh 10:36). Plainly, Is 49:1, which is the continuation of the forty-eighth chapter, from Is 48:16, where the change of speaker from God (Is 48:1, 12-15) begins, is the language of Messiah. Lu 4:1, 14, 18, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not accusative, following it.
The Pulpit Commentary
THE THIRD ADDRESS. Israel is reminded of God's merciful teaching and leading in the past (Isa_48:16, Isa_48:17); expostulated with on their disobedience (Isa_48:18, Isa_48:19); exhorted to go forth boldly and joyfully from Babylon (Isa_48:20, Isa_48:21); and finally warned that God's blessings—even such a blessing as deliverance—are no blessings to any but the righteous (Isa_48:22).
I have not spoken in secret from the beginning. God, "from the beginning," i.e. from his first dealings with Israel, had raised up a succession of prophets, who had declared his will, not "in secret," or ambiguously, but openly and plainly, so that all who heard might understand (comp. Isa_45:19, and see the comment ad loc.). From the time that it was, there am I; i.e. "from the time that the earth was, there (in the succession of my prophetic messengers) was I." It was I who spake by their mouth, and thus announced my will publicly. And now the Lord God, and his Spirit, hath sent me. Dr. Kay supposes that "one Divine Personage is here sent by another"—the Second Person of the Holy Trinity by the First and by the Third; but it is against the analogy of faith that the Third Person should send the Second. Probably Mr. Cheyne is right in suggesting that "here a fresh speaker is introduced," and also right in his supposition that the fresh speaker is "the prophet himself," who tells us that he is now carrying on the goodly succession which has been "from the beginning," and is sent to deliver his message by God (the Father) and his (Holy) Spirit. On the tendency of Isaiah to "hypostatize" the Spirit of God, see the comment on Isa_40:13; and compare Mr. Cheyne's note on the same passage.
THE THIRD ADDRESS. Israel is reminded of God's merciful teaching and leading in the past (Isa_48:16, Isa_48:17); expostulated with on their disobedience (Isa_48:18, Isa_48:19); exhorted to go forth boldly and joyfully from Babylon (Isa_48:20, Isa_48:21); and finally warned that God's blessings—even such a blessing as deliverance—are no blessings to any but the righteous (Isa_48:22).
I have not spoken in secret from the beginning. God, "from the beginning," i.e. from his first dealings with Israel, had raised up a succession of prophets, who had declared his will, not "in secret," or ambiguously, but openly and plainly, so that all who heard might understand (comp. Isa_45:19, and see the comment ad loc.). From the time that it was, there am I; i.e. "from the time that the earth was, there (in the succession of my prophetic messengers) was I." It was I who spake by their mouth, and thus announced my will publicly. And now the Lord God, and his Spirit, hath sent me. Dr. Kay supposes that "one Divine Personage is here sent by another"—the Second Person of the Holy Trinity by the First and by the Third; but it is against the analogy of faith that the Third Person should send the Second. Probably Mr. Cheyne is right in suggesting that "here a fresh speaker is introduced," and also right in his supposition that the fresh speaker is "the prophet himself," who tells us that he is now carrying on the goodly succession which has been "from the beginning," and is sent to deliver his message by God (the Father) and his (Holy) Spirit. On the tendency of Isaiah to "hypostatize" the Spirit of God, see the comment on Isa_40:13; and compare Mr. Cheyne's note on the same passage.
17Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldest go.
Jamieson-Fausset-Brown
17. teacheth ... to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (He 12:10).
17. teacheth ... to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (He 12:10).
The Pulpit Commentary
The Lord … which teacheth thee to profit. God's teachings are all directed to the "profit" of those to whom they are addressed; and, if received in a proper spirit, actually "profit" them more than anything else can do. "All Scripture is given by inspiration of God, and is profitable" (2Ti_3:16). Very profitable also are the teachings of God's providence, which chasten men, warn men, and tend to keep men in the right path.
The Lord … which teacheth thee to profit. God's teachings are all directed to the "profit" of those to whom they are addressed; and, if received in a proper spirit, actually "profit" them more than anything else can do. "All Scripture is given by inspiration of God, and is profitable" (2Ti_3:16). Very profitable also are the teachings of God's providence, which chasten men, warn men, and tend to keep men in the right path.
18O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:
Jamieson-Fausset-Brown
18. peace--(Psa 119:165). Compare the desire expressed by the same Messiah (Mt 23:37; Lu 19:42).
river--(Is 33:21; 41:18), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (Eze 47:1; Zec 14:8; Re 22:1).
righteousness--religious prosperity; the parent of "peace" or national prosperity; therefore "peace" corresponds to "righteousness" in the parallelism (Is 32:17).
18. peace--(Psa 119:165). Compare the desire expressed by the same Messiah (Mt 23:37; Lu 19:42).
river--(Is 33:21; 41:18), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (Eze 47:1; Zec 14:8; Re 22:1).
righteousness--religious prosperity; the parent of "peace" or national prosperity; therefore "peace" corresponds to "righteousness" in the parallelism (Is 32:17).
The Pulpit Commentary
Oh that thou hadst hearkened! (comp. Psa_81:13-16, "Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries," etc.) Some render, "Oh that thou wouldst hearken!" etc; on the analogy of Isa_64:1; but unnecessarily. Dr. Kay says that God "upbraideth not," referring to Jas_1:5. But he may expostulate. What is it but expostulation, when our Lord says, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate" (Mat_23:27, Mat_23:28)? To look back on the past, and see what we have missed, is a good lesson for the future. Then had thy peace been as a river; literally, as the river (i.e. the Euphrates), abounding, overflowing, continuous. Thy righteousness. Not "thy prosperity" (Cheyne), but "thy good deeds." If Israel had clung to God, then God's blessing would have been poured upon them, and have enabled them to bring forth abundant fruits of righteousness. As the waves of the sea; i.e. innumerable and unceasing.
Oh that thou hadst hearkened! (comp. Psa_81:13-16, "Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries," etc.) Some render, "Oh that thou wouldst hearken!" etc; on the analogy of Isa_64:1; but unnecessarily. Dr. Kay says that God "upbraideth not," referring to Jas_1:5. But he may expostulate. What is it but expostulation, when our Lord says, "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate" (Mat_23:27, Mat_23:28)? To look back on the past, and see what we have missed, is a good lesson for the future. Then had thy peace been as a river; literally, as the river (i.e. the Euphrates), abounding, overflowing, continuous. Thy righteousness. Not "thy prosperity" (Cheyne), but "thy good deeds." If Israel had clung to God, then God's blessing would have been poured upon them, and have enabled them to bring forth abundant fruits of righteousness. As the waves of the sea; i.e. innumerable and unceasing.
19Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me.
Jamieson-Fausset-Brown
19. sand--retaining the metaphor of "the sea" (Is 48:18).
like the gravel thereof--rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version.
his name ... cut off--transition from the second person, "thy," to the third "his." Israel's name was cut off "as a nation" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (Ro 11:20).
19. sand--retaining the metaphor of "the sea" (Is 48:18).
like the gravel thereof--rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version.
his name ... cut off--transition from the second person, "thy," to the third "his." Israel's name was cut off "as a nation" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (Ro 11:20).
The Pulpit Commentary
Thy seed also had been as the sand. Israel, at the close of the Captivity, was "a remnant" (Isa_37:31), a "very small remnant" (Isa_1:9); the ten tribes were for the most part absorbed into the heathen among whom they had been scattered; the two tribes had dwindled in number through the hardships of the Captivity, and were scarcely more than a "handful." Less than fifty thousand returned with Zerubbabel (Ezr_2:64); less than two thousand males with Ezra (Ezr_8:2-20). Had Israel not been disobedient, the promises made to Abraham, Isaac, and Jacob would have been literally fulfilled, and the descendants of Abraham would have been millions upon millions, instead of being one or two hundred thousand. The offspring of thy bowels like the gravel thereof; rather, like the grains thereof; i.e. the grains of the sand. His name; i.e. "Israel's name." Should not have been cut off. Israel's name had not been wholly "cut off" or "destroyed." But it had been approximately "cut off." Israel was no more a people, but only a horde of slaves. The restoration to Palestine was a resurrection—the re-creation of a nation which, humanly speaking, had ceased to be.
Thy seed also had been as the sand. Israel, at the close of the Captivity, was "a remnant" (Isa_37:31), a "very small remnant" (Isa_1:9); the ten tribes were for the most part absorbed into the heathen among whom they had been scattered; the two tribes had dwindled in number through the hardships of the Captivity, and were scarcely more than a "handful." Less than fifty thousand returned with Zerubbabel (Ezr_2:64); less than two thousand males with Ezra (Ezr_8:2-20). Had Israel not been disobedient, the promises made to Abraham, Isaac, and Jacob would have been literally fulfilled, and the descendants of Abraham would have been millions upon millions, instead of being one or two hundred thousand. The offspring of thy bowels like the gravel thereof; rather, like the grains thereof; i.e. the grains of the sand. His name; i.e. "Israel's name." Should not have been cut off. Israel's name had not been wholly "cut off" or "destroyed." But it had been approximately "cut off." Israel was no more a people, but only a horde of slaves. The restoration to Palestine was a resurrection—the re-creation of a nation which, humanly speaking, had ceased to be.
Go Ye Forth of Babylon
20Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob.
Jamieson-Fausset-Brown
20. Go ... forth ... end of the earth--Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Re 18:4 shows that the mystical Babylon is ultimately meant.
redeemed ... Jacob--(Is 43:1; 44:22, 23).
20. Go ... forth ... end of the earth--Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Re 18:4 shows that the mystical Babylon is ultimately meant.
redeemed ... Jacob--(Is 43:1; 44:22, 23).
The Pulpit Commentary
Go ye forth of Babylon. A sudden transition from expostulation to exhortation. It might have seemed that no exhortation would be needed; that, as soon as the prison-doors were set open, there would be a general rush to escape. But, when the time came, it was not so. Those only availed themselves of the edict of Cyrus "whose spirit God had raised to go up and build his house" (Ezr_1:5). The wealthier classes, Josephus tells us ('Ant. Jud.,' Isa_11:1), remained. The very poor, it is probable, could not leave. Motives of various kinds detained others. The result was that probably a larger number elected to continue in the country than to return to Palestine. Hence the exhortation to "go forth from Babylon and flee from the Chaldeans" was far from being superfluous. Flee ye from the Chaldeans. Not "flee before them" (see Isa_52:12), as enemies to be feared; but quit them hastily, as corrupters to be avoided. With a voice of singing; rather, with a voice of shouting (Delitzsch), or with a ridging cry (Cheyne). The cry was to reach even to the end of the earth. All the nations were to be informed of the great event, in which they might not feel, but in which they were, deeply interested—the deliverance of Israel out of Babylon, which was "the prelude of, and a preparation for, the world's redemption" (Kay).
Go ye forth of Babylon. A sudden transition from expostulation to exhortation. It might have seemed that no exhortation would be needed; that, as soon as the prison-doors were set open, there would be a general rush to escape. But, when the time came, it was not so. Those only availed themselves of the edict of Cyrus "whose spirit God had raised to go up and build his house" (Ezr_1:5). The wealthier classes, Josephus tells us ('Ant. Jud.,' Isa_11:1), remained. The very poor, it is probable, could not leave. Motives of various kinds detained others. The result was that probably a larger number elected to continue in the country than to return to Palestine. Hence the exhortation to "go forth from Babylon and flee from the Chaldeans" was far from being superfluous. Flee ye from the Chaldeans. Not "flee before them" (see Isa_52:12), as enemies to be feared; but quit them hastily, as corrupters to be avoided. With a voice of singing; rather, with a voice of shouting (Delitzsch), or with a ridging cry (Cheyne). The cry was to reach even to the end of the earth. All the nations were to be informed of the great event, in which they might not feel, but in which they were, deeply interested—the deliverance of Israel out of Babylon, which was "the prelude of, and a preparation for, the world's redemption" (Kay).
21And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out.
Jamieson-Fausset-Brown
21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Nu 20:11; Psa 78:15; 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.
21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Nu 20:11; Psa 78:15; 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.
The Pulpit Commentary
They thirsted not (comp. Isa_43:19, and the comment ad loc). The literal meaning is not to be altogether excluded. We have no historical account of the journey made by the bulk of the exiles who returned with Zerubbabel; but they must almost certainly have experienced difficulties with respect to water; and it is quite possible that a miraculous supply was vouchsafed to them. Most commentators, however, are content to explain both this and the earlier passage as merely "symbolical." The Israelites—they say—had spiritual refreshment on their homeward journey, by God's goodness, constantly.
They thirsted not (comp. Isa_43:19, and the comment ad loc). The literal meaning is not to be altogether excluded. We have no historical account of the journey made by the bulk of the exiles who returned with Zerubbabel; but they must almost certainly have experienced difficulties with respect to water; and it is quite possible that a miraculous supply was vouchsafed to them. Most commentators, however, are content to explain both this and the earlier passage as merely "symbolical." The Israelites—they say—had spiritual refreshment on their homeward journey, by God's goodness, constantly.
There Is No Peace to the Wicked
22There is no peace, saith the LORD, unto the wicked.
Jamieson-Fausset-Brown
22. Repeated (Is 57:21). All the blessings just mentioned (Is 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zec 12:10-14; 13:1, 9; 14:3, 14, 20, 21). The sentiment holds good also as to all wicked men (Job 15:20-25, 31-34).
22. Repeated (Is 57:21). All the blessings just mentioned (Is 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zec 12:10-14; 13:1, 9; 14:3, 14, 20, 21). The sentiment holds good also as to all wicked men (Job 15:20-25, 31-34).
The Pulpit Commentary
There is no peace, etc. This warning phrase occurs again, "in the manner of a refrain" (Cheyne), at the close of what most commentators regard as the second section of this portion of Isaiah's work (Isa_57:21). The third section closes with a still more solemn warning (Isa_66:24).
There is no peace, etc. This warning phrase occurs again, "in the manner of a refrain" (Cheyne), at the close of what most commentators regard as the second section of this portion of Isaiah's work (Isa_57:21). The third section closes with a still more solemn warning (Isa_66:24).
THE HOLY BIBLE
Isaiah
Chapter 48
Translated out of the original tongues, and with the former translations diligently compared and revised.
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