TRV
Translation
King James Version
For 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.
Complete Jewish Bible
For my sake I will do it, for my own sake. I will not let [my reputation] be tarnished; I will not yield my glory to anyone else.
Berean Standard Bible
For My own sake, My very own sake, I will act; for how can I let Myself be defamed? I will not yield My glory to another.
American Standard Version
For mine own sake, for mine own sake, will I do it; for how should my name be profaned? and my glory will I not give to another.
World English Bible Messianic
For my own sake, for my own sake, will I do it; for how should my name be profaned? I will not give my glory to another.
Geneva Bible (1599)
For mine owne sake, for mine owne sake wil I doe it: for how should my Name be polluted? surely I wil not giue my glory vnto another.
Young's Literal Translation
For My sake, for Mine own sake, I do it , For how is it polluted? And Mine honour to another I give not.
In the KJVVerse 18,626 of 31,102
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Commentary on Isaiah 48 verses 9–15
9 ¶ For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.
11 For 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.
12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.
13 Mine 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.
14 All 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.
15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
The deliverance of God's people out of their captivity in Babylon was a thing upon many accounts so improbable that there was need of line upon line for the encouragement of the faith and hope of God's people concerning it. Two things were discouraging to them - their own unworthiness that God should do it for them and the many difficulties in the thing itself; now, in these verses, both these discouragements are removed, for here is,
I. A reason why God would do it for them, though they were unworthy; not for their sake, be it known to them, but for his name's sake, for his own sake, Isa 48:9-11. 1. It is true they had been very provoking, and God had been justly angry with them. Their captivity was the punishment of their iniquity; and if, when he had them in Babylon, he had left them to pine away and perish there, and made the desolations of their country perpetual, he would only have dealt with them according to their sins, and it was what such a sinful people might expect from an angry God. "But," says God, "I will defer my anger" (or, rather, stifle and suppress it); "I will make it appear that I am slow to wrath, and will refrain from thee, not pour upon thee what I justly might, that I should cut thee off from being a people." And why will God thus stay his hand? For my name's sake; because this people was called by his name, and made profession of his name, and, if they were cut off, the enemies would blaspheme his name. It is for my praise; because it would redound to the honour of his mercy to spare and reprieve them, and, if he continued them to be to him a people, they might be to him for a name and a praise. 1. It is true they were very corrupt and ill-disposed, but God would himself refine them, and make them fit for the mercy he intended for them: "I have refined thee, that thou mightest be made a vessel of honour." Though he does not find them meet for his favour, he will make them so. And this accounts for his bringing them into the trouble, and continuing them in it so long as he did. It was not to cut them off, but to do them good. It was to refine them, but not as silver, or with silver, not so thoroughly as men refine their silver, which they continue in the furnace till all the dross is separated from it; if God should take that course with them, they would be always in the furnace, for they are all dross, and, as such, might justly be put away (Psa 119:119) as reprobate silver, Jer 6:30. He therefore takes them as they are, refined in part only, and not thoroughly. "I have chosen thee in the furnace of affliction, that is, I have made thee a choice one by the good which the affliction has done thee, and then designed thee for great things." Many have been brought home to God as chosen vessels and a good work of grace has been begun in them in the furnace of affliction. Affliction is no bar to God's choice, but subservient to his purpose. 3. It is true they could not pretend to merit at God's hand so great a favour as their deliverance out of Babylon, which would put such an honour upon them and bring them so much joy; therefore, says God, For my own sake, even for my own sake, will I do it, Isa 48:11. See how the emphasis is laid upon that; for it is a reason that cannot fail, and therefore the resolution grounded upon it cannot fall to the ground. God will do it, not because he owes them such a favour, but to save the honour of his own name, that that may not be polluted by the insolent triumphs of the heathen, who, in triumphing over Israel, thought they triumphed over the God of Israel and imagined their gods too hard for him. This was plainly the language of Belshazzar's revels, when he profaned the holy vessels of God's temple at the same time that he praised his idols (Dan 5:2, Dan 5:4), and of the Babylonians' demand (Psa 137:3), Sing us one of the songs of Zion. God will therefore deliver his people, because he will not suffer his glory to be thus given to another. Moses pleaded this often with God: Lord, what will the Egyptians say? Note, God is jealous for the honour of his own name, and will not suffer the wrath of man to proceed any further than he will make it turn to his praise. And it is matter of comfort to God's people that, whatever becomes of them, God will secure his own honour; and, as far as is necessary to that, God will work deliverance for them.
II. Here is a proof that God could do it for them, though they were unable to help themselves and the thing seemed altogether impracticable. Let Jacob and Israel hearken to this, and believe it, and take the comfort of it. They are God's called, called according to his purpose, called by him out of Egypt (Hos 11:1) and now out of Babylon, a people whom with a distinguishing favour he calls by name, and to whom he calls. They are his called, for they are called to him, called by his name, and called his; and therefore he will look after them, and they may be assured that, as he will deliver them for his own sake, so he will deliver them by his own strength. They need not fear them, for, 1. He is God alone, and the eternal God (Isa 48:12): "I am he who can do what I will and will do what is best, he whom none can compare with, much less contend with. I am the first; I also am the last." Who can be too quick for him that is the first, or anticipate him? Who can be too hard for him that is the last, and will keep the field against all opposers, and will reign till they are all made his footstool? What room then is left to doubt of their deliverance when he undertakes it whose designs cannot but be well laid, for he is the first, and well executed, for he is the last. As for this God, his work is perfect. 2. He is the God that made the world, and he that did that can do any thing, Isa 48:13. Look we down? We see the earth firm under us, and feel it so; it was his hand that laid the foundation of it. Look we up? We see the heavens spread out as a canopy over our heads, and it was his hand that spread them, that spanned them, that stretched them out, and did it by an exact measure, as the workman sometimes metes out his work by spans. This intimates that God has a vast reach and can compass designs of the greatest extent. If the palm of his right hand (so the margin reads it) has gone so far as to stretch out the heavens, what will he do with his outstretched arm? Yet this is not all: he has not only made the heavens and the earth, and therefore he in whom our hope and help is omnipotent (Psa 124:8), but he has the command of all the hosts of both; when he calls them into his service, to go on his errands, they stand up together, they come at the call, they answer to their names: "Here we are; what wilt thou have us to do?" They stand up, not only in reverence to their Creator, but in a readiness to execute his orders: They stand up together, unanimously concurring, and helping one another in the service of their Maker. If God therefore will deliver his people, he cannot be at a loss for instruments to be employed in effecting their deliverance. 3. He has already foretold it, and, having infinite knowledge, so that he foresaw it, no doubt he has almighty power to effect it: "All you of the house of Jacob, assemble yourselves, and hear this for your comfort, Which among them, among the gods of the heathen, or their wise men, has declared these things, or could declare them?" Isa 48:14. They had no foresight of them at all, but those who consulted them were very confident that Babylon should be a lady for ever and Israel perpetual slave; and their oracles did not give them the least hint to the contrary, to undeceive them; whereas God by his prophets had given notice to the Jews, long before, of their captivity and the destruction of Jerusalem, as he had now likewise given them notice of their release (Isa 48:15): I, even I, have spoken; and he would not have spoken it if he could not have made it good: none could out-see him, and therefore we may be sure that none could outdo him. 4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service: The Lord has loved him (Isa 48:14); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son, in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission: I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: "I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions." Whom God calls he will bring, will cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it. His arm (Cyrus's army, and in it God's arm) shall come, and be upon the Chaldeans, to bring them down (Isa 48:14); for, if God call him and bring him, he will certainly make his way prosperous, Isa 48:15. Then we may hope to prosper in our way when we follow a divine call and guidance.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–15. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 3, 4 and following) I announced the former things long ago, they went out from my mouth, and I made them heard. Suddenly I acted, and they came to pass. For I knew that you are obstinate, and your neck is an iron sinew, and your forehead is bronze. I foretold them to you long ago, before they came to pass I announced them to you, lest you should say, 'My idols did these things, and my carved images and molded idols commanded them.' You have heard; see all this. And will you not declare it? I have made known to you new things from this time, even hidden things which you have not known. They are created now, and not from before; even until this day you have not heard of them, lest you should say, 'Behold, I knew them!' Neither have you heard, nor have you known, nor from that time your ear has been opened. For I knew that you would deal treacherously, and called you a transgressor from the womb. For my name's sake I will defer my anger, and for my praise I will hold it back from you, so that you do not cut off. Behold, I have refined you, but not as silver; I have chosen you in the furnace of poverty. Because of me, because of me I will act, so that I may not blaspheme; and I will not give my glory to another. I have announced beforehand: and from my mouth they have gone forth, and it has been heard: suddenly I have done it, and they have come. I know that you are stubborn, and your neck is an iron sinew, and your forehead is bronze. I have announced it to you long ago, before it came to pass, so that you would not say, 'My idols have made these things for me, and my images and molded idols have commanded them to me.' You have heard all, and you have not understood: but I have told you new things that will happen now. And you did not say, now they are happening, and not in the past days. Do not even say that you knew them: neither do you know, nor do you understand, nor have you opened your ears from the beginning. For I know that you will act deceitfully: and you will be called unjust even from the womb. Because of my name, I will show you my anger: and I will bring my glory upon you, so that I do not kill you. Behold, I have sold you not for silver: I have redeemed you out of the furnace of poverty: for my own sake will I do this, lest my name should be polluted: and I will not give my glory to another. I have declared to you the things that are to come, before they come to pass I have foretold them to you: lest thou shouldst say: My idols have done these things, and my graven and molten things have commanded them. Thou hast heard, see all this, and will you not declare it? I have shown thee new things from that time, and things before they came to pass I foretold thee: and thou hast not heard them, lest thou shouldst say: Behold I knew them. Thou hast neither heard, nor known, neither was thy ear opened of old. For I know that transgressing thou wilt transgress, and I have called thee a transgressor from the womb. For my name's sake I will remove my wrath far off: and for my praise I will bridle thee, lest thou shouldst perish. Behold I have refined thee, but not as silver, I have chosen thee in the furnace of poverty. For my own sake, for my own sake will I do it, that I may not be blasphemed: and I will not give my glory to another. Behold, you have heard all things that are to come, and yet you conceal the truth in silence. I do not speak of past events, in which my power has often been proven, such as when I led the people out of Egypt, drowned the Egyptians in the Red Sea, gave them the promised land, and subjected various nations to you. But I announce the new things that I am going to do against Babylon, so that the impudence of your mouth may be refuted, you who claim to know what you do not know. From the beginning you have been a transgressor of my commands; and from the womb you were called a transgressor by God, when you were delivered from Egypt, as if you were conceived in my womb, and brought up, and taught. You desired the head of the Egyptian bull, saying: These are your gods, O Israel, who brought you out of the land of Egypt. Therefore, not by your merit, but by my mercy, I have delayed my anger, so that you would not be completely destroyed, and for the sake of the praise of my name, I will restrain you, so that you will follow me like a beast and an unwilling horse with reins. Behold, I have tested you, that is, I have proved how silver is refined. Whether in wealth or in the furnace of poverty, I desired to test you. From which it is shown that both wealth and poverty tempt many, if they either misuse them or cannot endure poverty with virtue. Therefore, I will act for my own sake, so that my name is not blasphemed among the nations, and so that they do not think that you have overcome by my anger, but by the assistance of their own idols. And what it brings forth, I will not give my glory to another, this signifies that it should not be thought that idols have oppressed the people of God. Certainly, when he says, 'I will not give to another,' he indicates that he has already given to another, for he is said to have given to another in order to distinguish the first. Many of our people, as I will briefly mention in accordance with the Seventy Interpreters, think that the coming of Christ is prophesied, that he will come suddenly, unexpectedly, and demonstrate his presence to a very stubborn people; to whom the Lord has never revealed, because their heart has become fat and their ears have become heavy. And immediately, as the Lord came forth from the virgin womb, he was called a transgressor and unjust, seeking to kill him. And he connects: For My name's sake I will show thee My fury, and My glory I will bring upon thee. He abuses the sense of the Apostle Paul, or the Apostle Paul takes testimony from this passage (Rom. I), so that the wrath of God may be revealed to terrify those who sin, and afterwards glory may be given to those who are converted: Behold, he says, I have sold you not for money, but I have sold you in your sins, and I have delivered you from the furnace of poverty. For this reason, Solomon (Prov. III) does not want to have wealth and poverty, but only the necessities, so that his heart is not lifted up in pride because of them, or compelled to do things he does not want, and to blaspheme God while pressed by poverty. Hence the Apostle says: Having, he says, food and clothing, let us be content with these (I Tim. VI, 8).
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 48:11 stands as a profound declaration of God's sovereign motivation for His actions, particularly His commitment to deliver Israel from Babylonian captivity. The verse emphatically asserts that God acts not based on human merit or performance, but solely for the preservation of His own holy name and the safeguarding of His unique glory. It underscores the divine imperative to uphold His character and reputation against any perceived defilement, firmly stating that His splendor will never be relinquished to another.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 48:11 is rich in literary devices that amplify its powerful theological message. The most prominent is Repetition, specifically the emphatic phrase "For mine own sake, even for mine own sake." This doubling serves as a powerful intensifier, underscoring the absolute certainty and self-initiated nature of God's actions. It leaves no doubt that His motivation is internal and immutable, reinforcing His sovereign independence. The verse also employs a Rhetorical Question with "for how should my name be polluted?" This question is not seeking an answer but rather making a forceful assertion: it is unthinkable and unacceptable for God's name to be dishonored. It challenges the listener to consider the logical consequence of God not acting, thereby highlighting the necessity of His intervention for the sake of His own reputation. Finally, the verse utilizes Anthropomorphism by speaking of God's "name" and "glory" as entities that can be "polluted" or "given." While God is spirit, these human-like attributes help convey His profound concern for His reputation and the honor due to Him in a way that human beings can grasp. The verse's concise, declarative structure also lends it an air of Divine Authority and unyielding resolve, emphasizing the unchangeable nature of God's decree.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 48:11 articulates a foundational theological truth: God's ultimate motivation is His own glory and the sanctity of His name. This principle permeates biblical theology, revealing that God's redemptive acts, His judgments, and His covenant faithfulness are not primarily a response to human merit but flow from His intrinsic character and His commitment to uphold His own honor in the cosmos. This provides immense comfort, as our salvation and continued preservation are anchored in God's unchanging nature, not our fluctuating obedience. It also demands humility, reminding us that all blessings and deliverance ultimately redound to His praise alone, calling us to align our lives with His purpose of glorifying Himself.
REFLECTION AND APPLICATION
Isaiah 48:11 offers profound spiritual nourishment and practical guidance for believers. Understanding that God acts primarily for His own sake liberates us from the burden of earning His favor or maintaining our salvation through perfect performance. Our assurance rests not on our fluctuating faithfulness, but on His unwavering commitment to His own holy name and glory. This truth cultivates deep humility, shifting our focus from self-centeredness to God-centered worship. It calls us to live lives that reflect His glory, understanding that our very existence and all our endeavors should ultimately point back to Him. When we face trials or periods of unfaithfulness, this verse reminds us that God's steadfast love and redemptive purposes are secure because they are rooted in His unchanging character, not our merits. It challenges us to consider how our lives, choices, and witness either honor or potentially profane His name in the eyes of a watching world, urging us to live in a manner that consistently brings Him praise.
Questions for Reflection
FAQ
Why does God emphasize "for mine own sake" twice?
Answer: The emphatic repetition, "For mine own sake, even for mine own sake," serves as a powerful literary device to underscore the absolute certainty, divine initiative, and self-sufficiency of God's motivation. It highlights that His actions, particularly His decision to deliver Israel, are not a response to their righteousness or a result of external pressure, but flow entirely from His intrinsic character, His sovereign will, and His commitment to uphold His own glory and name. It leaves no room for doubt about the divine origin and purpose of His plan, reinforcing its immutability.
What does it mean for God's "name" to be "polluted"?
Answer: In biblical thought, God's "name" (Hebrew: shem) represents His very essence, His revealed character, His authority, and His reputation. For His name to be "polluted" (Hebrew: châlal, meaning to profane, defile, or treat as common) means for His character to be dishonored, His power questioned, or His faithfulness doubted by the nations. If God had not acted to save Israel, despite their unfaithfulness, it might have appeared to the surrounding pagan nations that their gods were stronger or that Yahweh was unable or unwilling to keep His covenant promises, thus bringing His holy name into disrepute. God's action is therefore a defense of His own holy reputation and an affirmation of His unique power and fidelity.
How does God's refusal to "give His glory unto another" relate to monotheism?
Answer: This declaration is a cornerstone of biblical monotheism. God's "glory" (Hebrew: kâbôwd) refers to His inherent splendor, majesty, and the manifest weight of His divine presence. By stating that He will not give His glory to "another" (referring to idols, false gods, or any created thing), God unequivocally asserts His unique and exclusive claim to worship, adoration, and ultimate sovereignty. It is a direct refutation of polytheism and idolatry, emphasizing that there is no other god beside Him worthy of such honor. This principle is reiterated throughout Scripture, affirming God's absolute uniqueness and His sole worthiness of all praise, as seen in Isaiah 42:8.
CHRIST-CENTERED FULFILLMENT
Isaiah 48:11, with its profound declaration of God acting for His own sake and not sharing His glory, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. The Old Testament's emphasis on God's commitment to His name and glory, particularly in the deliverance of Israel, foreshadows the greater salvation wrought through Christ. It was for His own sake, and to display His own glory, that God sent His Son into the world, not because humanity deserved it, but because His character demanded it. In Christ, God's glory is not merely preserved but perfectly revealed and magnificently magnified. Jesus, as the "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), perfectly embodies and reflects the Father's glory. The cross, the ultimate act of divine self-giving, was not a human achievement but God's pre-ordained plan to glorify Himself through the redemption of a lost humanity (John 12:27-28). Through Christ's atoning sacrifice, God's justice and mercy are both fully satisfied and supremely glorified, demonstrating that He is "just and the justifier of the one who has faith in Jesus" (Romans 3:26). In the New Covenant, believers are called to live for God's glory, empowered by the Spirit, recognizing that our salvation, sanctification, and future glorification are all ultimately "to the praise of his glorious grace" (Ephesians 1:6). Thus, the divine imperative of Isaiah 48:11 culminates in the person of Jesus, through whom God's name is hallowed, His glory fully displayed, and His unique sovereignty eternally affirmed.