48. Isaiah Chapter Forty-Eight

Isaiah Chapter 48 This chapter is addressed especially to the Judaean captives who have “Come forth (or flowed) out of the waters of Judah”; that is, they had their source in Judah. They make great profession, but their ways do not conform thereto. They swear by the Name of Jehovah, and extol Him as the God of Israel, but “not in truth, nor in righteousness.” “They call themselves of the holy city,” but its holiness placed them under an obligation to be holy themselves. They profess to rely upon God; but His name was “the Lord of Sabaoth,” a Name demanding reverence and submission, not external religion (Isaiah 48:1-2).

Now comes a renewal regarding God’s sole power to predict with inerrancy. But there is a difference from similar previous statements. Those in Isaiah 41:22; Isaiah 42:9; Isaiah 43:9 were contrasted with pagan idols and idolaters. That in Isaiah 46:9-10 was in contrast to Israelitic idolaters, but had special reference to Cyrus. Here Isaiah 48:3-5 speak of the Divine predictions of the apostasy and obstinacy of Israel. Further, the Lord would show them things which He was now creating, not those of long ago, though all were foreknown by Him, as were their treacherous dealings; they were transgressors from their earliest days (Isaiah 48:6-8). But the “new things” of Isaiah 48:6 include Israel’s redemption. Had they their desert they would be cut off entirely. His mercy is ever consistent with His character; accordingly He says “For My Name’s sake [His Name expresses His nature] will I defer Mine anger, and for My praise will I refrain for [i.e., hold back toward] thee, that I cut thee not off” (Isaiah 48:9). This dire captivity, like the coming time of their great tribulation, and like their present bitter experiences, constitute a refining process: “Behold, I have refined thee [this looks to the issue], but not as silver [the smelting was a higher character]; I have chosen thee in the furnace of affliction” (Isaiah 48:10). The primary meaning of the verb rendered “I have chosen” is to prove with the object of approving, and hence the meaning of choice—not chosen for the purpose of affliction, but chosen in it with a view to approval as a result of it (some would render it “I have proved thee”). This is the gracious design of the Lord in our trials and afflictions. This will enable us to appreciate, and praise Him for, His grace and love therein, and will keep us from despondency. He only designs “our dross to consume, and our gold to refine” (see Zechariah 13:9 and cp. 1 Peter 1:7). This will have an end and a blessed issue, and will be accomplished for His own glory: “For Mine own sake, for Mine own sake [the repetition stresses the solemn importance of the fact], will I do it [i.e., bring about salvation]; for how should My Name be profaned? and My glory will I not give to another” (Isaiah 48:11). The adversaries of the Lord and His people will never be afforded a ground for scoffing at God and His doings. His ways and acts constitute His glory, and this will never be relinquished. A second time His people are called to hearken (see Isaiah 48:1 and, for the third and fourth, Isaiah 48:14, Isaiah 48:16); and now for the following reasons: (1) His absolute Deity—“I am He (cp. Isaiah 43:10); I am the first, I also am the last”—the eternal, the unchangeable (see Isaiah 41:4; Isaiah 44:6; Revelation 1:8, Revelation 1:17; Revelation 22:13); (2) His power as Creator, (Isaiah 48:13); (3) His power as the Director of events (Isaiah 48:14-15): it is He who has appointed the destroyer of Babylon and the Chaldeans. Of Cyrus, again, the Lord says He has loved, called and brought him, and “he shall make his way prosperous”; (4) His power as the God of prophecy and its fulfillment (Isaiah 48:16). The close of Isaiah 48:16 brings before us a striking instance of the work of the Trinity: “and now the Lord God hath sent Me and His Spirit.” That Christ is the Speaker, and not the prophet, is to be gathered from a comparison with Isaiah 61:1 (cp. Isaiah 11:2; Isaiah 42:1). His words are undoubtedly a prelude to what He is about to declare of Himself in chapter Isaiah 49:5-6. Jehovah, having prepared for the deliverance of His people by Cyrus, has sent His Servant acting by His Holy Spirit to accomplish a great deliverance for the nation and meanwhile to instruct and lead them. This is His message to His people: “Thus saith the Lord, thy Redeemer, the Holy One of Israel; I am thy God, which teacheth thee to profit [to do that which profiteth], which leadeth thee by the way that thou shouldest go” (Isaiah 48:17). This was the purpose of the trials and bitter experiences of captivity. This is the gracious design of the chastening given us by God: “He for our profit, that we may be partakers of His holiness” (Hebrews 12:10). How often we fail to do “that which profiteth!” It is not mere guidance that is here spoken of, it is the disciplinary dealing that gives us instruction to cease from that which profiteth not, and brings our wandering feet into the path of conformity to His will.

Hence the ensuing appeal, “Oh that thou wouldest hearken [the r.v. margin gives this true rendering] to My commandments! then should thy peace be as a river, and thy righteousness as the waves of the sea” (Isaiah 48:18). This is an appeal for the listening and obedient ear. Peace and true prosperity are conditional upon the contrition of heart and the responsive faith that accept and carry out the Word of God.

Peace is likened to the tranquil flowing of a river, righteousness to the power of the billows of the sea, offspring to the abundance of the grains (r.v.) of sand. What Israel might enjoy nationally, we may enjoy spiritually. Spiritual fruitfulness is dependent upon peace and righteousness. To this end separation from evil is essential: “Go ye forth of Babylon.” This is very significant. Suggestive also is the injunction to accompany the separation and deliverance with the voice of singing and with a joyful testimony. Israel was instructed to bear the news of their redemption “even to the end of the earth.” This the godly remnant will do in a day to come. Meanwhile the worldwide testimony of the Gospel is committed to us. The blessings described at the end of Isaiah 48:20 and in Isaiah 48:21 suggest the very elements of the gospel messages. This portion of the prophecy ends with the solemn statement, “There is no peace, saith the Lord, unto the wicked.” This refers to the godless in Israel, and the word rendered “wicked” literally signifies “loose,” indicating a careless moral condition which prevents the experience of peace and excludes such from blessings promised to the righteous. This statement is repeated with one variation at the end of chapter fifty-seven. Here it marks the close of the testimony concerning Babylon, which began at Isaiah 46:1. There is no further mention in the book either of Cyrus or Chaldea, or of the idolatry which had formed the subject of expostulation and remonstrance.