TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 48:1–8. His three-level outline is real structure in the source text, so it is rendered as structure.
We may observe here,
I.The hypocritical profession which many of the Jews made of religion and relation to God.
To those who made such a profession the prophet is here ordered to address himself, for their conviction and humiliation, that they might own God's justice in what he had brought upon them. Now observe here,
1.How high their profession of religion soared, what a fair show they made in the flesh and how far they went towards heaven, what a good livery they wore and what a good face they put upon a very bad heart.
(1.)They were the house of Jacob; they had a place and a name in the visible church. Jacob have I loved. Jacob is God's chosen; and they are not only retainers to his family, but descendants from him.
(2.)They were called by the name of Israel, an honourable name; they were of that people to whom pertained both the giving of the law and the promises. Israel signifies a prince with God; and they prided themselves in being of that princely race.
(3.)They came forth out of the waters of Judah, and thence were called Jews; they were of the royal tribe, the tribe of which Shiloh was to come, the tribe that adhered to God when the rest revolted.
(4.)They swore by the name of the Lord, and thereby owned him to be the true God, and their God, and gave glory to him as the righteous Judge of all. They swore to the name of the Lord (so it may be read); they took an oath of allegiance to him as their King and joined themselves to him in covenant.
(5.)They made mention of the God of Israel in their prayers and praises; they often spoke of him, observed his memorials, and pretended to be very mindful of him.
(6.)They called themselves of the holy city, and, when they were captives in Babylon, purely from a principle of honour, and jealousy for their native country, they valued themselves upon their interest in it. Many, who are themselves unholy, are proud of their relation to the church, the holy city.
(7.)They stayed themselves upon the God of Israel, and boasted of his promises and his covenant with them; they leaned on the Lord, Mic 3:11. And, if they were asked concerning their God, they could say, "The Lord of hosts is his name, the Lord of all;" happy are we therefore, and very great, who have relation to him!
2.How low their profession of religion sunk, notwithstanding all this. It was all in vain; for it was all a jest; it was not in truth and righteousness. Their hearts were not true nor right in these professions. Note, All our religious professions avail nothing further than they are made in truth and righteousness. If we be not sincere in them, we do but take the name of the Lord our God in vain.
II.The means God used, and the method he took, to keep them close to himself, and to prevent their turning aside to idolatry.
The many excellent laws he gave them, with their sanctions, and the hedges about them, it seems, would not serve to restrain them from that sin which did most easily beset them, and therefore to those God added remarkable prophecies, and remarkable providences in pursuance of those prophecies, which were all designed to convince them that their God was the only true God and that it was therefore both their duty and interest to adhere to him.
1.He both dignified and favoured them with remarkable prophecies (Isa 48:3): I have declared the former things from the beginning. Nothing material happened to their nation from its original which was not prophesied of before - their bondage in Egypt, their deliverance thence, the situation of their tribes in Canaan, etc. All these things went forth out of God's mouth and he showed them. Herein they were honoured above any nation, and even their curiosity was gratified. Their prophecies were such as they could rely upon, and such as concerned themselves and their own nation; and they were all verified by the accomplishment of them. I did them suddenly, when they were least expected by themselves or others, and therefore could not be foreseen by any but a divine prescience. I did them and they came to pass; for what God does he does effectually. The very calamities they were now groaning under in Babylon God did from the beginning declare to them by Moses, as the certain consequences of their apostasy from God, Lev 26:31, etc.; Deu 28:36, etc.; Deu 29:28. He also declared to them their return to God, and to their own land again, Deu 30:4, etc.; Lev 26:44, Lev 26:45. Thus he showed them how he would deal with them long before it came to pass. Let them compare their present state together with the deliverance they had now in prospect with what was written in the law, and they would find the scripture exactly fulfilled.
2.He both dignified and favoured them with remarkable providence (Isa 48:6): I have shown thee new things from this time. Besides the general view given from the beginning of God's proceedings with them, he showed them new things by the prophets of their own day, and created them. They were hidden things, which they could not otherwise know, as the prophecy concerning Cyrus and the exact time of their release out of Babylon. These things God created now, Isa 48:7. Their restoration was in effect their creation, and they had a promise of it not from the beginning, but of late; for to prevent their apostasy from God, or to recover them, prophecy was kept up among them. Yet it was told them when they could not come to the knowledge of it in any other way than by divine revelation. "Consider," says God, "how much soever it is talked of now among you and expected, it was told you by the prophets, when it was the furthest thing from your thoughts, when you had not heard it, when you had not known it, nor had any reason to expect it, and when your ear was not opened concerning it (Isa 48:7, Isa 48:8), when the thing seemed utterly impossible, and you would scarcely have given any one the hearing who should have told you of it." God had shown them hidden things which were out of the reach of their knowledge, and done for them great things, out of the reach of their power: "Now," says he (Isa 48:6), "thou hast heard; see all this. Thou hast heard the prophecy; see the accomplishment of it, and observe whether the word and works of God do not exactly agree; and will you not declare it, that as you have heard so you have seen? Will you not own that the Lord is the true God, the only true God, that he has the knowledge and power which no creature has and which none of the gods of the nations can pretend to? Will you not own that your God has been a good God to you? Declare this to his honour, and your own shame, who have dealt so deceitfully with him and preferred others before him."
III.The reasons why God would take this method with them.
1.Because he would anticipate their boastings of themselves and their idols.
(1.)God by his prophets told them beforehand of their deliverance, lest they should attribute the accomplishment of it to their idols. Thus he saw it necessary to secure the glory of it to himself, which otherwise would have been given by some of them to their graven images: "I spoke of it," says God, "lest thou shouldst say, My idol has done it or has commanded it to be done," Isa 48:5. There were those that would be apt to say so, and so would be confirmed in their idolatry by that which was intended to cure them of it. But they would now be for ever precluded from saying this; for, if the idols had done it, the prophets of the idols would have foretold it; but, the prophets of the Lord having foretold it, it was no doubt the power of the Lord that effected it.
(2.)God foretold it by his prophets, lest they should assume the foresight of it to themselves. Those that were not so profane as to have ascribed the thing itself to an idol were yet so proud as to have pretended that by their own sagacity they foresaw it, if God had not been beforehand with them and spoken first: Lest thou shouldst say, Behold, I knew them, Isa 48:7. Thus vain men, who would be thought wise, commonly undervalue a thing which is really great and surprising with this suggestion, that it was no more than they expected and they knew it would come to this. To anticipate this, and that this boasting might for ever be excluded, God told them of it before the day, when as yet they dreamed not of it. God has said and done enough to prevent men's boastings of themselves, and that no flesh may glory in his presence, and, if it have not the intended effect, it will aggravate the sin and ruin of the proud; and, sooner, or later, every mouth shall be stopped, and all flesh shall become silent before God.
2.Because he would leave them inexcusable in their obstinacy. Therefore he took this pains with them, because he knew they were obstinate, Isa 48:4. He knew they were so obstinate and perverse that, if he had not supported the doctrine of providence by prophecy, they would have had the impudence to deny it, and would have said that their idol had done that which God did. He knew very well,
(1.)How wilful they would be, and how fully bent they would be upon that which is evil: I knew that thou wast hard; so the word is. There were prophecies as well as precepts which God gave them because of the hardness of their hearts: "Thy neck is an iron sinew, unapt to yield and submit to the yoke of God' commandments, unapt to turn and look back upon his dealings with thee or look up to his displeasure against thee; not flexible to the will of God, nor pliable to his intentions, nor manageable by his word or providence. Thy brow is brass; thou art impudent and canst not blush, insolent and wilt not fear or give back, but wilt thrust on in the way of thy heart." God uses means to bring sinners to comply with him, though he knows they are obstinate.
(2.)How deceitful they would be and how insincere in that which is good, Isa 48:8. God sent his prophets to them, but they did not hear, they would not know, and it was no more than was expected, considering what they had been. Thou wast called, and not miscalled, a transgressor from the womb. Ever since they were first formed into a people they were prone to idolatry; they brought with them out of Egypt a strange addictedness to that sin; and they were murmurers as soon as ever they began their march to Canaan. They were justly upbraided with it then, Deu 9:7, Deu 9:24. Therefore I knew that thou wouldst deal very treacherously. God foresaw their apostasy, and gave this reason for it, that he had always found them false and fickle, Deu 31:16, Deu 31:27, Deu 31:29. This is applicable to particular persons. We are all born children of disobedience; we were called transgressors from the womb, and therefore it is easy to foresee that we shall deal treacherously, very treacherously. Where original sin is actual sin will follow of course. God knows it, and yet deals not with us according to our deserts.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He calls them the house of Jacob as not being worthy of the name of their forefather. Rather, “those called by the name Israel” are not really Israel, and those bearing that name are not called such here. And he adds, “and coming forth from the water of Judah.” For they had nothing of the worthiness of the patriarchal soul, although they were descended from his fluid and bodily seed. For they were children only in the physical and carnal sense and not true children of the soul. But “Judah through the water” means the “kingly race” from David’s line that in the days of the prophets remained in Jerusalem. They were those who, being not truly worthy of these names, used “Jacob” and “Israel” and “Judah” falsely; for they were those who praised the name of the Lord and made mention of the God of Israel with only their lips and mouth.… For they did “not” take their oaths “in truth” if they were [at the same time] consulting oracles. But they even thought they were being loyal to the city which was dedicated to God when, in fact, they were resisting God and performing this hypocrisy.
(Chapter 48, Verses 1 and following) Listen to this, house of Jacob, who are called by the name of Israel, and come from the waters of Judah: who swear in the name of the Lord, and remember the God of Israel, not in truth or justice. For they are called from the holy city: and they are established upon the Lord, the name of the God of Israel. These things I foretold to the Chaldeans and the Babylonians, and it is necessary for what I have spoken through my prophets to be fulfilled. But you, O house of Jacob, who are called by the name of Israel, and who come forth from the waters of Judah, and the rest that follows, listen attentively to what I am about to say. And it should be noted that he does not call them Jacob, but the house of Jacob; nor Israel, who are falsely called by this name, as they have no need for a name. And concerning the waters, he says, you come forth from the waters of Judah, calling them more reverently waters instead of seed, so as not to show that they are sons of the patriarchs in terms of virtue, but of the flesh. And rightly he called the waters of Judah, because at that time it was the only tribe that remained in the land of Judah; and the seed of David was preserved as king. You swore, he said, in the name of the Lord, not to honor the Lord; but taking his name, you commit injustice, while you want him to be a witness to your lie, and you rest in the holy city, and rely on the Lord of Israel; so that you boast to be the inhabitants of the city of Jerusalem, and to have the privilege of the Lord of hosts, when you assume the names of the empty Jacob, Israel, and the holy city, and the omnipotent God.
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Summary
Isaiah 48:1 serves as a stark divine indictment against the nation of Israel, specifically addressing the descendants of Jacob and Judah. Despite their privileged lineage and outward religious observance—swearing by the name of the LORD and mentioning the God of Israel—the verse exposes their profound spiritual hypocrisy, declaring that their worship and conduct are "not in truth, nor in righteousness." This opening sets the stage for a chapter that contrasts God's unwavering faithfulness and foreknowledge with Israel's stubborn rebellion and spiritual blindness, revealing His sovereign plan for their redemption despite their unworthiness.
Context
Literary Context
Isaiah 48:1 initiates the final major section of the "Book of Consolation" (Isaiah 40-55), a segment primarily focused on God's promise of deliverance from Babylonian exile and the restoration of His people. Chapter 48 specifically serves as a powerful summary and concluding argument to the preceding chapters, which have emphasized God's unique sovereignty, His ability to declare the future, and His role as the only true God. This verse immediately confronts the audience, reminding them of their identity and heritage, yet simultaneously highlighting their spiritual failure, thereby justifying the coming judgment and the necessity of God's redemptive intervention, which will be carried out not for their sake, but for His own name's glory (Isaiah 48:9-11). The ensuing verses continue to unfold God's past warnings and future plans, underscoring Israel's stubbornness and God's steadfastness.
Historical & Cultural Context
The prophecy of Isaiah 48 is primarily directed towards the Jewish exiles in Babylon, or those facing the imminent threat of exile. After generations of persistent idolatry, social injustice, and covenant unfaithfulness, the northern kingdom of Israel had fallen to Assyria (722 BC), and the southern kingdom of Judah was soon to experience the Babylonian captivity (586 BC). In this context, the exiles might have clung to their national and religious identity as a source of false security, believing their mere lineage or outward rituals would protect them. The phrase "waters of Judah" might allude to their origin from the tribal territory or even a metaphorical reference to their "springing forth" from the nation's spiritual and physical foundations. The practice of "swearing by the name of the LORD" was a common covenantal act, but in this case, it had become a hollow formality, devoid of genuine commitment, reflecting a widespread problem of syncretism and hypocrisy in Israel's religious life.
Key Themes
This verse introduces and reinforces several crucial themes prevalent throughout Isaiah and the broader prophetic literature. Firstly, Spiritual Hypocrisy is paramount, as Israel's outward religious observance is sharply contrasted with their inward lack of "truth" and "righteousness." This theme resonates with later prophetic critiques, such as those found in Amos 5:21-24 or Malachi 1:6-8, and ultimately finds its echo in Jesus's condemnations of the Pharisees' superficial piety (e.g., Matthew 23:27-28). Secondly, the verse highlights the Covenant Relationship and Israel's Unfaithfulness. By addressing them as "house of Jacob" and "Israel," God emphasizes their unique status as His chosen people, yet their actions demonstrate a profound breach of the covenant, necessitating divine discipline. Finally, the passage underscores God's Unwavering Standard of Righteousness. Despite Israel's failure, God's demand for genuine faith, moral integrity, and sincere worship remains absolute, setting the stage for His redemptive plan which will proceed not because of Israel's merit, but because of His own holy character and commitment to His name.
Exposition and Analysis
Key Word Analysis
From ʻâqab, meaning "heel-catcher" or "supplanter." This name, originally given to the patriarch Jacob, symbolizes the nation's historical identity and their often-deceitful or struggling nature. In this context, it evokes their ancestral lineage and the covenant God made with their forefather, yet ironically points to their current state of spiritual wrestling and unfaithfulness, mirroring the very character of their namesake.
Contracted from ʼâman; meaning "stability," "certainty," "truth," and "trustworthiness." This word signifies not merely factual accuracy but also faithfulness, sincerity, and reliability in character and action. When God declares Israel acts "not in truth," it implies a profound lack of integrity, sincerity, and faithfulness in their relationship with Him, indicating their religious practices are hollow and unreliable.
From tsâdaq; meaning "rightness (abstractly)," "rectitude," "justice," "virtue," and "prosperity." This term encompasses moral uprightness, adherence to God's just standards, and ethical conduct. To act "not in righteousness" means Israel's behavior and decisions are not aligned with God's divine law and moral character, demonstrating a systemic failure in their covenant obligations and a departure from the justice and equity God requires of His people.
Verse Breakdown
"Hear ye this, O house of Jacob, which are called by the name of Israel,"
This opening serves as a direct, authoritative summons from God to His covenant people. "House of Jacob" and "Israel" are synonymous terms emphasizing their national and spiritual identity, reminding them of their unique relationship with God established through their patriarchs. The command "Hear ye this" underscores the urgency and importance of the message that follows, demanding their attention to God's impending revelation and rebuke.
"and are come forth out of the waters of Judah,"
This phrase further specifies the audience as the descendants of the tribe of Judah, the royal tribe from which the Davidic line and eventually the Messiah would come. "Waters of Judah" is a metaphorical expression, likely referring to their origin, lineage, or the very source of their national identity and existence, rooted in the historical and geographical reality of Judah. It highlights their deep heritage and the rich spiritual legacy they have inherited, yet failed to uphold.
"which swear by the name of the LORD, and make mention of the God of Israel,"
This clause describes Israel's outward religious practices. "Swearing by the name of the LORD" (Yahweh, H3068) indicates a formal acknowledgment of God's sovereignty and a public declaration of allegiance, often accompanying oaths or covenants. "Make mention of the God of Israel" (Elohim, H430) refers to their verbal recognition of God in their prayers, praises, and public discourse. These actions, in isolation, appear to be acts of piety and devotion, acknowledging God's unique identity among the nations.
"[but] not in truth, nor in righteousness."
This concluding phrase delivers the devastating indictment, revealing the hollowness of their outward religiosity. Despite their lineage and verbal affirmations, their hearts and lives are devoid of genuine sincerity ("truth," H571) and moral integrity ("righteousness," H6666). Their worship is a mere formality, their oaths empty, and their lives do not reflect the character of the God they claim to serve. This exposes their spiritual hypocrisy, which is the central problem God addresses in this chapter.
Literary Devices
Isaiah 48:1 masterfully employs several literary devices to convey its powerful message. Apostrophe is immediately evident as the prophet directly addresses "O house of Jacob," "Israel," and "Judah," creating a personal and confrontational tone that demands the audience's attention. This direct address underscores the personal nature of God's complaint against His people. Metonymy is also present in the phrases "house of Jacob" and "waters of Judah," where "house" and "waters" stand in for the people, descendants, or the very essence of the nation. This device connects the current generation to their historical and ancestral roots, emphasizing their identity as God's chosen, yet rebellious, people. Most significantly, the verse utilizes Juxtaposition by placing Israel's outward religious profession ("swear by the name of the LORD, and make mention of the God of Israel") in stark contrast with their inward spiritual reality ("not in truth, nor in righteousness"). This sharp contrast highlights the profound spiritual hypocrisy of the nation, setting the thematic tension for the entire chapter and revealing the chasm between their declared faith and their actual conduct.
Theological and Thematic Connections
Isaiah 48:1 profoundly addresses the theological problem of spiritual hypocrisy and the nature of true worship. It reveals that God is not satisfied with mere lip service or outward religious performance if the heart is far from Him and if one's life does not reflect genuine truth and righteousness. This verse underscores God's absolute standard for His covenant people, demanding not just ritual adherence but a transformed life characterized by integrity, justice, and sincere devotion. It highlights the tension between Israel's privileged identity as God's chosen nation and their consistent failure to live up to the responsibilities of that covenant. This failure necessitates divine intervention and judgment, yet paradoxically, it also sets the stage for God to act for His own name's sake, demonstrating His unwavering faithfulness despite His people's unfaithfulness.
Reflection and Application
Isaiah 48:1 serves as a timeless mirror, inviting believers today to engage in profound self-examination regarding the authenticity of their faith. It challenges us to move beyond superficial religious practices or inherited spiritual identities and to cultivate a genuine, heartfelt relationship with God that is reflected in our daily lives. Are our prayers, worship, and declarations of faith accompanied by integrity, sincerity, and a commitment to living righteously? This verse reminds us that God desires truth in our innermost being and a life that aligns with His character, not just outward conformity. It calls us to consider whether our faith is merely nominal—a cultural or familial inheritance—or a vibrant, transformative relationship that impacts our ethics, our relationships, and our deepest motivations. True worship is not about going through the motions but about a heart fully surrendered to God, seeking to honor Him in spirit and in truth.
Questions for Reflection
FAQ
What does "out of the waters of Judah" mean in this context?
The phrase "out of the waters of Judah" is a metaphorical expression referring to the lineage and origin of the people addressed. It signifies that they are descendants of the tribe of Judah, the primary tribe of the southern kingdom and the one from which the Davidic monarchy and the Messianic line would come. It emphasizes their deep historical and ancestral connection to God's chosen people, underscoring their heritage and the covenant promises associated with Judah, even as they are rebuked for their unfaithfulness.
Why is it significant that they "swear by the name of the LORD" but "not in truth, nor in righteousness"?
This contrast highlights the profound spiritual hypocrisy of Israel. Swearing by the name of the LORD (Yahweh) was a solemn act, a public declaration of allegiance and a recognition of God's authority. However, doing so "not in truth, nor in righteousness" means their oaths and religious professions were empty rituals, devoid of genuine sincerity (truth) and moral uprightness (righteousness). It indicates a chasm between their outward religious performance and their inward spiritual condition, demonstrating a lack of true devotion and a failure to live according to God's covenant standards, a problem frequently addressed by the prophets (e.g., Jeremiah 7:4-11).
Christ-Centered Fulfillment
Isaiah 48:1, with its scathing indictment of Israel's spiritual hypocrisy, sets the stage for the ultimate necessity of a true Israel, a perfectly righteous one who would fulfill God's standards. Israel, called by God's name, swore by the LORD, and made mention of Him, yet did so "not in truth, nor in righteousness." This profound failure points directly to Jesus Christ, who is the embodiment of all truth and righteousness. He is the true Israel, the faithful Son of God who perfectly fulfilled the Law and lived a life of absolute integrity and moral uprightness, unlike the nation of Israel (Matthew 3:15). Where Israel failed to live in truth and righteousness, Jesus perfectly exemplified both, not only in His life but also in His atoning death, becoming the Lamb of God who takes away the sin of the world (John 1:29). Through Him, a new covenant is established, enabling believers to worship God "in spirit and truth" (John 4:23-24) and to be clothed in His righteousness (2 Corinthians 5:21). Thus, Israel's failure in Isaiah 48:1 underscores the profound need for a Savior who would perfectly embody God's truth and righteousness, making genuine relationship with God possible for all who believe.