Chapter Forty-Eight

1–2. Address to Israel. 3–8. The stubbornness of Israel as the reason for the pronouncement of prophecies concerning its subsequent fate. 9–11. Glorification of God’s name in the destinies of the Israeli people. 12–15. A repeated address of the prophet with an exhortation to Israel. 16–22. The possibility of salvation for those sons of Israel who have turned to God.

This chapter concludes the first section (chapters 40–48) of the second part of the book of the prophet Isaiah – that section in which the speech was chiefly about the external salvation of Israel: about his deliverance from the impending Babylonian captivity through Cyrus and about the fall of Babylon as a symbol of all political and religious enemies of God’s people. In predicting these events to his contemporaries, often with astonishing, detailed accuracy, the prophet constantly kept in view one chief aim, to which he often returned – to establish in Israel’s consciousness the thought of the greatness and power of the true God, immeasurably exalted above the “nothingness” of pagan idols, and through that, if not to prevent altogether, then at least to weaken and mitigate the force of God’s impending wrath upon them. An example of just such a reproachful and exhortative address to the Israeli people is presented by this concluding chapter of the entire section.

Isaiah 48:1. Hear this, O house of Jacob, those called by the name Israel, who came from the waters of Judah, who swear by the name of the Lord and confess the God of Israel, but not in truth and not in righteousness. Isaiah 48:2. For they call themselves of the holy city and rely on the God of Israel; the Lord of hosts is His name. From verses 1–8, after a significant address to Israel, the prophet reveals the immediate purpose of the prophecies given to him. Apparently, the prophet’s predictions, being “a voice crying in the wilderness” (Isa 40:3), did not reach the ears of stubborn Israel and did not achieve their aim. However, according to the prophet’s view, they did not lose their important significance by this, which consisted here in depriving Israel of all pretexts for justification (for example, by claiming ignorance) and making him completely undefended before God’s righteous judgment. “Hear this, O house of Jacob, those called by the name Israel and come from the waters of Judah, who swear by the name of the Lord and confess the God of Israel, but not in truth and not in righteousness. For they call themselves of the holy city.” This is the most complete and varied address to the representatives of the chosen people found in all of the prophet Isaiah. Although, in general, it refers to one collective entity, namely Israel, the very diversity of epithets allows us to distinguish and perceive in it various nuances of thought. Thus, the very first definition – “O house of Jacob” – undoubtedly refers to the entire chosen Hebrew people, without distinction between kingdoms and tribes (Isa 40:27; Isa 41:8; Isa 43:1; Isa 44 and others). The next two definitions apparently intentionally distinguish “Israel” from “Judah.” Finally, the reference to “those who swear by the name of the Lord and only with their mouths confess Him” (Matt 15:8), as well as to those who pride themselves on their descent from the holy city – is again a general characterization of all God’s people, but not from an external, as before, but from another – an internal side, that of its moral imperfection (hypocrisy, violation of holiness, in the absence of inner truth and righteousness). Although the reading “from the waters of Judah” has the authority of comparative antiquity (it is found as early as Blessed Jerome), nevertheless modern commentators not without reason dispute it, finding that here two Hebrew words very similar in form and pronunciation have been confused – “waters” (mayim) and “belly, loins” (mechi); so that the more correct translation would be “from the loins of Judah” (Gen 15:4; Gen 49 and others).

Isaiah 48:3. The former things I declared from of old; they went out from My mouth and I made them known; then suddenly I acted and they came to pass. “The former things I declared from of old.” A recollection of past prophecies as precedents for the new ones – about Cyrus and the deliverance of Israel from captivity. Just as all past prophecies, although predicted long before, were fulfilled exactly, so certainly will this new prophecy also be fulfilled. The guarantee of this is the Almighty’s omnipotence and omniscience: “I announced them and suddenly did it, and all came to pass.” To which the prophet has often appealed before (Isa 41:26; Isa 43:9-10; Isa 44:7-8; Isa 47:11).

Isaiah 48:4. I knew that you are stubborn, and your neck is an iron sinew, and your forehead is bronze; “I knew that you are stubborn, and the sinew of your neck is iron, and your forehead is brass.” The Slavonic translation here better conveys the prophet’s thought, his artistically powerful image of Israel’s extreme stubbornness (Exod 32:9; Jer 5:3; Ezek 3:7-8; Zech 7:12). It was this very stubbornness that barred access to Israel’s heart from all the prophet’s rebuking and warning exhortations. The words of the prophet Isaiah stand very close to the saying of Deuteronomy: “I know your stubbornness and the hardness of your heart” (Deut 31:27; cf. Deut 32:15).

Isaiah 48:5. Therefore I told you beforehand; before they came to pass, I declared them to you, so that you could not say, “My idol did this, my carved image and my molten image commanded it. “Therefore I told you beforehand... so that you could not say, ‘My idol did this.’” Here the prophet clearly indicates the reason for the prophecies given to him about Cyrus and Babylon, which is evidently a justified concern that Israel, seeing the accomplishment of such unexpected and great events, would not attribute their execution to an alien force of pagan gods and their idols (cf. Isa 41:22-24; Isa 44 and following). We find confirmation of this also in another later prophet (Ezek 20:30-31).

Isaiah 48:6. You have heard it; now see all this; and will you not declare it? From now on I announce to you new things, hidden things that you have not known. “You have heard it – see all this!” You have heard a whole series of similar wonderful prophecies and are a witness to their astonishing fulfillment (Isa 43:10). Among the nearest prophecies of this kind, the prophet Isaiah could have had in mind the prophecy that was fulfilled about the destruction of the Northern Kingdom (Isa 7:8; Amos 2:6; Amos 5:2; Amos 6 and Hos 1:4; Hos 4:6; Hos 11:1). “Will you not declare it?” What more convincing proof do you need if you do not believe facts and do not see in everything previously created by the Lord His omnipotence?”

Isaiah 48:7. It is created now, not long ago; before today you have never heard of it, so you cannot say, “Behold, I knew it. “From now I announce to you new things and hidden things... It is created now... you have never heard of it.” From past events, the prophet’s vision by contrast turns to future ones, which he contemplates with such clarity that they seem to him as if already having come and unfolding before his eyes. By “new things and hidden things” one should first of all understand the prophecy about Cyrus and the deliverance of Israel from captivity, and then all that is historically or typologically connected with it. 61. Negative criticism especially emphasizes the beginning of verse 7 and draws from it what it claims to be an indisputable conclusion about the later writing of this chapter (Dillmann – 425 p.). But this is evident misunderstanding: a confusion of prophetic future with the present. Moreover, in a certain sense, the moment of God’s pronouncement of one or another prophecy is already the beginning of its fulfillment, because the thought and word of God are equivalent to His fulfillment and fact (Ps 32:9).

Isaiah 48:8. You have not heard, you have never known; your ear was not opened beforehand; for I knew that you would deal very treacherously, and that from birth you have been called a rebel. “You have never heard, you have never known it, and your ear was not open beforehand.” “You did not heed the words of the prophets, did not receive the teaching of the law, and did not incline your ear in obedience to the words of blessings and oaths of the covenant which I made with you at Horeb” – as the Chaldean Targum comments on this passage. I knew that you would deal very treacherously, and that from birth you have been called a rebel. The calling of a treacherous rebel “from the very womb of the mother,” in the opinion of Blessed Jerome, is a memory of Israel’s apostasy from its very spiritual birth, when at the foot of Mount Sinai, immediately upon receiving the Divine revelation, it began to worship the golden calf in the absence of Moses (Exod 32 ch.).

Isaiah 48:9. For My name’s sake I defer My anger, for the sake of My praise I restrain it for you, that I may not cut you off. From verses 9–11, an explanation is given of the reason for such, at first glance, quite inexplicable divine favor toward the Israeli people. Apparently, the “stubborn” and “disobedient” Israel would not deserve such care for it, and by all justice and righteousness should have been subject to complete rejection and destruction. However, God as before continually saved His people, so even now He spares them for a time. “For My name’s sake I defer My anger, and for the sake of My praise I restrain it for you.” A historical account of the past treatment of the Almighty toward Israel, who tested His longsuffering. Indeed, how many times the treacherous Israel turned away from the Lord, and how many times therefore he already stood on the brink of his complete spiritual and political destruction (Exod 32:10; Num 11:1); but each time the Lord spared His unworthy chosen one, giving him the opportunity for repentance and amendment. The Lord did this not so much for the sake of Israel himself, regarding whose hopelessness He could hardly doubt, as for Himself, for the sake of His own glory. Here the prophet reasons in accordance with the views and concepts of that time. According to their meaning, each nation has its own patron God, who chooses for himself a beloved people and takes every care of them. For the Israeli people, such a patron God was the Lord, who chose (even as if “created”) this people for Himself and took care of them. And so, if the Almighty ever forsook His people and allowed them to perish, then in the eyes of the entire pagan world He would greatly damage Himself, as He would prove either that He made a mistake in choosing a people for Himself, or that He turned out to be powerless to save and protect His people. And so, in order not to give such a scandal to the pagan world, not to bring reproach upon God’s name, and not to darken His glory, the Lord, despite all Israel’s unworthiness, continues to grant him His protection (verse 11, cf. Exod 32:12; Num 14:13; Deut 9:28; Ps 78:10; Ps 105:8 and others). It cannot, however, be overlooked that there is a comparative evaluation of Israel: if, judging absolutely, Israel often proved unworthy of Divine election and thereby as it were testified to the error of the Chooser, then, evaluating that same Israel comparatively, by comparing it with other peoples of the ancient pagan world, we still cannot fail to give it decided preference in many respects. The pagan world was sheer evil; but Israel of all evils was still the lesser.

Isaiah 48:10. Behold, I have refined you, but not like silver; I have tested you in the furnace of affliction. Isaiah 1:25. “Behold, I have refined you, but not like silver.” Comparing this passage with an earlier one from the same prophet: “I will turn My hand against you and purge away your dross as with lye, and remove all your impurities” (Is.1:25) and with the immediately following: “I have tested you in the furnace of affliction” (verse 10), we see that here is spoken of the providential meaning of the sufferings experienced by Israel: all of them had for him one or another positive meaning in the sense of his religious and moral purification and amendment. However, according to the prophet’s consciousness, this purification never was so decisive and complete as would be desirable and as occurs in the smelting of noble metals – not like silver (Compare Zech 13:9 and Mal 3:3). The immediate reference is to the purifying fire of Babylonian captivity (Isa 42:25). Isaiah 48:11. For My own sake, for My own sake, I do it – for how should My name be profaned? and My glory I will not give to another. “For My own sake, for My own sake, I do this – for how should My name be profaned!” Strongly emphasizes the thought of verse 9 and makes it even more evident and clear. Now, instead of reproach, new glory comes to the name of the Lord, who saves Israel not for any merits of his own, but solely by His great and rich mercy, as He said earlier: “I, I am He who blots out your transgressions for My own sake, and I will not remember your sins” (Isa 43:25; Cf. Isa 44:22; Cf. Ezek 20:14; Cf. Ezek 36 and others). “My glory I will not give to another.” Comparing this place with the nearest parallel: “and I will not give My glory to idols” (Isa 42:8), we are convinced that by “another” here is understood the god of a pagan nation that might destroy Israel and on the basis of this celebrate the victory of its deity over the God of Israel. Isa 48:12-15. The entire following section from verses 12–15 presents a new, gentler address to Israel with an exhortation, in which the prophet repeats his customary and favorite arguments in such cases, which we have encountered more than once before. He points to the special closeness of Israel as a “chosen” people to the Lord (verse 12, cf. Isa 41:9; Isa 42:6), to His Eternity, Almightiness and unchangeableness (ibid., cf. Isa 41:4; Isa 43:10; Isa 44:6), to His Creative power (verse 15, cf. Isa 40:22; Isa 42:5; Isa 44:24; Isa 45:12), to His immeasurable superiority over the deities of other pagan nations (verse 14, cf. Isa 43:9; Isa 45:18-20 and others) and to His final famous prophecy about Cyrus and Babylon (verses 14–15, cf. Isa 44:28; Isa 45:1-7; Isa 46:11 and others).

Isaiah 48:16–22. From verses 16–22 comes the third and final exhortation to Israel, distinguished by particular solemnity of style. Based on this, as well as on certain individual characteristic expressions (“Come to me, listen” verse 16, cf. Isa 49:1; “now the Lord has sent Me... and His Spirit,” verse 16, Isa 61:1 and others), commentators believe that this speech belongs to the “Servant of the Lord,” the “Messenger of the Covenant,” that is, the Second Person of the Holy Trinity – the Son of God, in whose name the prophet here appears. Isaiah 48:16. Come to me, listen to this: from the beginning I have not spoken in secret; from the time it came to be, I have been there; and now the Lord God has sent me and His Spirit. After the solemn opening of the speech, the Lord points to the open and clear character of His saving and providential relations with His chosen people. “From the beginning I have not spoken in secret.” “Not in a dark place of the earth,” as the prophet explained this earlier (Isa 45:19), contrasting the precise and indisputable meaning of divine prophecies with the dark and ambiguous utterances of pagan oracles. “From the time it came to be, I have been there.” If it is right to refer this speech to the Second Person of the Holy Trinity, then in these words one should see a parallel to the well-known saying of Hypostatic Wisdom: “from of old I was installed, from the beginning, before the creation of the earth” (Prov 8:23). “And now the Lord God has sent me and His Spirit.” If one allows that what was said above refers to the eternal counsel of God concerning the salvation of men, then here, evidently, the temporal mission of the Son the Redeemer is spoken of: “Then I said: Behold, I come; in the scroll of the book it is written of me” (Ps 39:8).

Isaiah 48:17. Thus says the Lord, your Redeemer, the Holy One of Israel: I am the Lord your God, who teaches you for your profit, who leads you in the way you should go. “Thus says the Lord, your Redeemer, the Holy One of Israel.” The meaning of such expressions was revealed by us earlier (Isa 41 and Isa 43:14). “Who teaches you for your profit, who leads you in the way you should go.” A powerful and expressive image of the Lord’s providential and guiding relations with Israel (Deut 4:7-8; Deut 7:6-10; Ps 47 and others).

Isaiah 48:18. Oh, that you had paid attention to My commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea. Isaiah 48:19. Your offspring would have been like the sand, and your descendants like its grains; his name would never have been cut off or destroyed before Me. It speaks of those possible blessings that were open to Israel and which he would undoubtedly have enjoyed if he had remained faithful to his covenant with the Lord. “Oh, that you had paid attention to My commandments!” A beautiful parallel to this is given by the Psalmist: “Oh, that My people would listen to Me, and Israel would walk in My ways! I would soon subdue their enemies and turn My hand against their oppressors... and their prosperity would endure forever” (Ps 80:14-16)! “Then your peace would have been like a river.” Namely, a definite river, as it is sometimes given with the addition – “the Euphrates.” “And your righteousness like the waves of the sea.” “Oh, if the people would heed the commandments of the Lord, then their peace would be likened to the flow of a quiet, majestic river carrying blessing, rest and benediction; and their righteousness would be likened to the power of waves rushing upon the shores of unbelief and flooding them and breaking through even the rocks with unceasing action” (Vlastov).

Isaiah 48:19. Your offspring would have been like the sand, and your descendants like its grains; his name would never have been cut off or destroyed before Me. “Your offspring would have been like the sand, and your descendants like its grains.” This is one of fairly common images used by the prophet Isaiah, obviously originating from the era of patriarchal blessings (Isa 10:22; Isa 43:5; Isa 44:3; Gen 22:17-18 and others). But the Hebrew people violated the covenant and thereby destroyed the force of the blessings granted to them by God. “His name would never have been cut off or destroyed before Me.” A clear indication of the loss of political independence and all the future, inglorious history of Israel that resulted as a natural consequence of his own behavior (Deut 22:9). The Israeli people lost the meaning of their historical existence, wherefore the Lord Himself later said to him: “Therefore the kingdom of God will be taken from you and given to a people producing its fruits” (Matt 21:43). The image itself is apparently taken from the Jewish custom of erasing from genealogical books the name, or even the entire surname of a person who had somehow especially disgraced himself.

Isaiah 48:20. Go out from Babylon, flee from the Chaldeans, with a voice of singing declare this, make it known, bear it forth to the end of the earth; say, “The Lord has redeemed His servant Jacob. Isaiah 48:21. And they thirst not: He led them through the deserts; He caused waters to flow out of the rock for them; He split the rock, and waters gushed out. The last two verses, directly following the beginning of the speech (verse 16), conclude it with a vivid, dramatic picture of the exodus of the Jews from Babylonian captivity, depicted in part by similar traits to their flight from Egyptian slavery (Exod 12:33; Exod 17:6; Num 20:11). Since historically the return of the Jews from Babylonian captivity happened quite differently (Ezra 1:5-8; Ant. of Jews 11:1.) and others), it follows that here we have not a prophecy, but a “symbol” having a broader and more general significance. Babylon here appears rather as an abstract, typological image of evil, from flight from which – as a necessary condition of new, renewed life – the sons of spiritual Israel are called, summoned to spread the Gospel of the kingdom of God “even to the uttermost parts of the earth” (Acts 1:8).

Isaiah 48:22. There is no peace, says the Lord, for the wicked. “There is no peace, says the Lord, for the wicked.” This is the stern, warning voice of the prophet, a kind of memento mori, which usually sounds from him at the conclusion of important sections of his book (Isa 57:21). * * * Probably here a prophecy of the coming of the Messiah and the liberation of Israel is more fitting. Editor’s note.