Isaiah48
English Standard Version
1 , O of , who are by the of , and who the of , who by the of the Lord and the of , but in .
2 they the , and the of ; the Lord of is his .
3The I ; they my , and I them; then I them, and they came to .
4 I you are , and your is an and your ,
5I them to you of , they came to I them to you, you should , My them, my and my them.
6You have ; now this; and will you it? this forth I announce to , that you have .
7They are , ; you have of them, you should , , I them.
8 have , have , your has been . I that you would , and that you were a .
9For my I my , for the sake of my I it for you, that I may cut you .
10 , I have you, but as ; I have you in the of .
11For my own , for my own , I it, should my name be ? My I will to .
12 to me, O , and , whom I ! am he; am the , am the .
13 laid the of the , and my the ; when to them, they .
14 , of you, and ! among them has these ? The Lord him; he shall his on , and his shall be against the .
15 , even , have and him; I have him, and he will in his .
16Draw to me, : the I have in , the it came to be have been . And the God has me, and his .
17 the Lord, your , the of : am the Lord your , who you to , who you in the you should .
18 you had paid to my ! Then your would have been like a , and your like the of the ;
19your would have been like the , and your like its ; their would be or me.
20 , , with a of , it, send it the of the ; , The Lord has his !
21They did when he them through the ; he for them the ; he the and the .
22There is , the Lord, for the .
Study Guide
Public-domain commentary and original-language notes for Isaiah 48.
Chapter Summary
In this chapter: The Jews reproved for their idolatry. (1-8). Yet deliverance is promised them. (9-15). Solemn warnings of judgment upon those who persisted in evil. (16-22).
vv1-8
The Jews valued themselves on descent from Jacob, and used the name of Jehovah as their God. They prided themselves respecting Jerusalem and the temple, yet there was no holiness in their lives. If we are not sincere in religion, we do but take the name of the Lord in vain. By prophecy they were shown how God would deal with them, long before it came to pass. God has said and done enough to prevent men's boasting of themselves, which makes the sin and ruin of the proud worse; sooner or later every mouth shall be stopped, and all become silent before Him. We are all born children of disobedience. Where original sin is, actual sin will follow. Does not the conscience of every man witness to the truth of Scripture? May the Lord prove us, and render us doers of the word.
vv9-15
We have nothing ourselves to plead with God, why he should have mercy upon us. It is for his praise, to the honour of his mercy, to spare. His bringing men into trouble was to do them good. It was to refine them, but not as silver; not so thoroughly as men refine silver. If God should take that course, they are all dross, and, as such, might justly be put away. He takes them as refined in part only. Many have been brought home to God as chosen vessels, and a good work of grace begun in them, in the furnace of affliction. It is comfort to God's people, that God will secure his own honour, therefore work deliverance for them. And if God delivers his people, he cannot be at a loss for instruments to be employed. God has formed a plan, in which, for his own sake, and the glory of his grace, he saves all that come to Him.
vv16-22
The Holy Spirit qualifies for service; and those may speak boldly, whom God and his Spirit send. This is to be applied to Christ. He was sent, and he had the Spirit without measure. Whom God redeems, he teaches; he teaches to profit by affliction, and then makes them partakers of his holiness. Also, by his grace he leads them in the way of duty; and by his providence he leads in the way of deliverance. God did not afflict them willingly. If their sins had not turned them away, their peace should have been always flowing and abundant. Spiritual enjoyments are ever joined with holiness of life and regard to God's will. It will make the misery of the disobedient the more painful, to think how happy they might have been. And here is assurance given of salvation out of captivity. Those whom God designs to bring home to himself, he will take care of, that they want not for their journey. This is applicable to the grace laid up for us in Jesus Christ, from whom all good flows to us, as the water to Israel out of the rock, for that Rock was Christ. The spiritual blessings of redemption, and the rescue of the church from antichristian tyranny, are here pointed to. But whatever changes take place, the Lord warned impenitent sinners that no good would come to them; that inward anguish and outward trouble, which spring from guilt and from the Divine wrath, must be their portion for ever.
Key Words
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
זֶה: the masculine demonstrative pronoun, this or that
בַּיִת: a house (in the greatest variation of applications, especially family, etc.)
יַעֲקֹב: Jaakob, the Israelitish patriarch
קָרָא: to call out to (i.e. properly, address by name, but used in a wide variety of applications)
שֵׁם: an appellation, as amark or memorial of individuality; by implication honor, authority, character
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
יָצָא: to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proxim.
מִן: properly, a part of; hence (prepositionally), from or out of in many senses
מַיִם: water; figuratively, juice; by euphemism, urine, semen
Cross References
Isaiah 48Repeats word-for-word the solemn warning: 'There is no peace... unto the wicked.'
Supported by Matthew Henry, JFB
Parallels the metaphor of Israel's stiff neck ('iron sinew') and unyielding, obstinate heart.
Supported by Matthew Poole, JFB
Explicates that the desert rock cleft for water typified Christ, our spiritual refreshment.
Supported by Matthew Henry
Refers to the historical event of God splitting the rock at Horeb to give water.
Supported by Matthew Henry
Establishes 'the holy city' as Jerusalem, on which the hypocritical exiles falsely stayed themselves.
Supported by Matthew Poole, JFB
Parallels God's refining and purging of His people, though 'not as silver'.
Supported by JFB
Parallels God acting for His name's sake, lest His name be polluted among the heathen.
Supported by JFB
Parallels God's declaration that He has not spoken in secret or in a dark place.
Supported by John Calvin
A striking thematic parallel expressing God's lament over His people's refusal to hearken.
Supported by Matthew Poole
Traces the lineage metaphor of being 'come forth out of the waters of Judah.'
Supported by Matthew Poole, JFB
Parallels the hypocritical swearing by Yahweh's name but not in truth or righteousness.
Supported by Matthew Poole, JFB
Contrasts the 'former things' already declared with the 'new things' God is now revealing.
Supported by JFB
Shares the imagery of testing and refining His chosen remnant in the furnace.
Supported by JFB
The divine title 'the First and the Last' is claimed by Christ in glory.
Supported by JFB
Specifically identifies Cyrus as the one whom Jehovah loved to perform His pleasure on Babylon.
Supported by Matthew Poole
Christ applies to Himself the reality of being anointed and sent by the Holy Spirit.
Supported by Matthew Henry