TRV
Translation
King James Version
I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.
Complete Jewish Bible
It is I who have spoken, I have summoned him, I have brought him, and he will succeed.
Berean Standard Bible
I, even I, have spoken; yes, I have called him. I have brought him, and he will succeed in his mission.
American Standard Version
I, even I, have spoken; yea, I have called him; I have brought him, and he shall make his way prosperous.
World English Bible Messianic
I, even I, have spoken; yes, I have called him; I have brought him, and he shall make his way prosperous.
Geneva Bible (1599)
I, euen I haue spoken it, and I haue called him: I haue brought him, and his way shall prosper.
Young's Literal Translation
I--I have spoken, yea, I have called him, I have brought him in, And he hath made prosperous his way.
Study This Verse
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 12, 13 and following) Hear me, Jacob and Israel, whom I call. I am the first and the last. My hand also laid the foundation of the earth, and my right hand measures the heavens: I have called them, and they will stand together. Gather yourselves and listen: who among them has declared these things? The Lord loved him: he will fulfill his will in Babylon and his arm in the Chaldeans. I, I have spoken and called him: I have brought him, and his way is made straight. Come to me and listen to these (Vulg. this): I did not speak in secret from the beginning; from the time before it happened, I was there. And now the Lord God has sent me, and his Spirit. LXX: Listen to me, Jacob and Israel, whom I call. I am the first, and I am forever: and my hand has founded the earth, and my right hand has established the heavens. I will call them, and they will stand together: and all will be gathered, and they will listen: Who has announced these to them? I, who am diligent, have carried out your will over Babylon, to remove the seed of the Chaldeans. I have spoken and I have called. I have brought him and made his way prosperous. Bring near to me, and hear these things: I did not speak in secret from the beginning, when it happened, I was there. And now the Lord God has sent me, and his spirit. To those to whom he had already spoken: Hear these things, O house of Jacob, who are called by the name of Israel, and who have come forth from the waters of Judah, now he speaks to them again, Listen to me, Jacob and Israel, whom I call. For many are called, but few are chosen. (Matthew 22). Therefore, He calls them the non-elect, because they had not yet received the Savior; but He refers to them as the called. I am the Alpha and the Omega, the First and the Last, who is alive and was dead. (Revelation 22); so that you may bring life back to the beginning, and the last to Him who died. He emptied Himself, taking the form of a servant, and became obedient to the Father; He humbled Himself to the point of death, even death on a cross. (Philippians 2). My hand founded the earth. And it is also said in Proverbs: God, by His wisdom, founded the earth, and His right hand is the measure (Prov. III, 19), or He established the heavens or the sky, as the Septuagint translated. He calls the heavens to obey His command, and to declare His glory. But if the heavens obey the will of the Lord and run in their own order, why does the earth and ashes boast (Eccli. X) and not know its own fragility? Gather yourselves, all of you, and listen, whether heaven or all of creation or the entire multitude of Israel. What are the things that are commanded to be heard? Surely it signifies that which the Lord loves, no doubt Cyrus and Darius, who carried out the will of the Lord against Babylon, and exerted their power over the Chaldeans. And He himself spoke and called him by his name, and led him, and his path was made straight, so that no one dared to resist his strength. And he is provoking them to come and listen, and to know, through the Lord's prediction, that the king of the Persians and Medes is coming, who will overthrow Babylon and destroy the Chaldeans. And to announce this, the Prophet says that he is sent by the Lord and his spirit. This is according to the Hebrews and their opinion. However, according to Symmachus, who interpreted it, 'Who has declared these things to him?' refers to the one whom the Lord loves, who does his will in Babylon. And according to the Septuagint, 'to carry away the seed of the Chaldeans' is referred to the person of the Lord: the one who is truly loved by the Father, and who does all the will of the Father, and who overturns in Babylon, that is, in the confusion of this world, all the seed of the Chaldeans, which are interpreted as demons. He himself spoke and heard the Son, and brought him, who speaks to the believers: Come to me, all you who labor and are burdened (Matthew 11:28). And hear these things that from the beginning were spoken in secret, that is, through the enigmas and mysteries of the Prophets, which were unknown to all previous generations. When all things were made by the Father, he was with him, who rejoiced, who even now says: I who have always been with the Father, and in the Father, and have never been without the Father, even now I speak (John 14); and according to the frailty of the assumed flesh, I say that the Lord God sent me and his spirit: and in a brief verse, the sacrament of the Trinity is revealed to us.
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 48:15 powerfully declares God's absolute sovereignty and direct involvement in the unfolding of His divine purposes, specifically concerning the rise and success of an unnamed individual (Cyrus) whom God has personally chosen and empowered. This verse underscores the Lord's unique ability to foretell and meticulously bring to pass historical events, demonstrating His unchallengeable control over nations and human affairs, all for the ultimate redemption of His people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is rich in Divine Fiat and Emphasis. The emphatic repetition "I, even I, have spoken" serves as a powerful Anaphora and Pleonasm, underscoring the speaker's identity and the absolute certainty of the declaration. It establishes God's Divine Authority as the ultimate source of all prophecy and its fulfillment. The entire verse functions as a Prophecy, a foretelling of future events, specifically the rise and success of Cyrus. The phrase "he shall make his way prosperous" uses Metonymy, where "way" (derek) stands for the entire course of action and mission of the individual, imbued with Divine Assurance of success. The verse also employs Personification by attributing human actions like "speaking," "calling," and "bringing" to God, making His active involvement in history vivid and tangible.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 48:15 profoundly articulates the biblical truth of God's meticulous sovereignty over all creation and history. It reveals a God who is not merely an observer but an active participant, orchestrating events and raising up individuals, even those who do not know Him, to fulfill His redemptive purposes. This divine control ensures that His word will never return empty but will always accomplish the purpose for which it was sent. The specific prophecy regarding Cyrus serves as a powerful apologetic for God's uniqueness and omnipotence, demonstrating that He alone is able to declare the end from the beginning and bring it to pass. This provides immense comfort and a call to unwavering trust for believers, assuring them that God's plans for His people will ultimately prevail, regardless of the apparent chaos or might of earthly powers.
REFLECTION AND APPLICATION
Isaiah 48:15 offers profound spiritual nourishment for believers today, reminding us that our God is utterly sovereign and meticulously involved in the details of history and our individual lives. In a world often characterized by uncertainty, chaos, and seemingly insurmountable challenges, this verse provides a bedrock of assurance: God's plans are not contingent on human strength or wisdom, nor can they be thwarted by any earthly power. Just as He raised up Cyrus to accomplish His specific purpose for Israel's deliverance, so too does He continue to work through various means and individuals, often unexpected, to bring about His ultimate will. This truth should cultivate a deep sense of peace and trust, empowering us to face difficulties with courage, knowing that God is actively working all things for His glory and the good of those who love Him. It also challenges us to discern God's hand in unexpected places and to pray for all leaders, recognizing that even those who do not acknowledge Him can be instruments in His sovereign plan.
Questions for Reflection
FAQ
Who is the "him" referred to in this verse?
Answer: While not explicitly named in this specific verse, the broader context of Isaiah 40-48, and particularly Isaiah 44:28 and Isaiah 45:1, makes it clear that "him" refers to Cyrus the Great, the king of Persia. God prophesied Cyrus's rise and his role in conquering Babylon and allowing the Jewish exiles to return to their homeland, long before Cyrus was even born or rose to power.
What does it mean for God to say, "he shall make his way prosperous"?
Answer: This phrase is a divine guarantee of success for Cyrus's divinely appointed mission. It's not a general blessing of prosperity but a specific assurance that Cyrus's military campaigns and subsequent decrees (like allowing the Jews to return, as recorded in Ezra 1:1-4) would succeed according to God's will. God Himself would ensure that Cyrus's path would lead to the accomplishment of His redemptive plan for Israel, demonstrating God's absolute control over history and human affairs.
CHRIST-CENTERED FULFILLMENT
Isaiah 48:15, with its declaration of God's sovereign calling and prospering of Cyrus for the deliverance of His people, finds its ultimate and most profound fulfillment in Jesus Christ. While Cyrus was an earthly king used by God to bring about a physical return from exile, Christ is the eternal King, the true "Servant" of the Lord, whom God Himself "called" and "brought" into the world for a far greater, spiritual deliverance. Just as God declared, "I, even I, have spoken; yea, I have called him: I have brought him," so too did God speak His eternal Word into existence as Jesus, the Word made flesh. Jesus' entire earthly ministry, culminating in His death and resurrection, was the "way" that God made "prosperous" for the salvation of humanity. His path, though seemingly one of suffering and defeat, was divinely ordained to achieve the ultimate victory over sin and death, leading to His exaltation above all names, as seen in Philippians 2:8-11. Through Christ, God accomplished the true exodus, liberating His people from the bondage of sin and establishing an eternal kingdom. The prosperity promised to Cyrus for a temporal deliverance pales in comparison to the spiritual and eternal prosperity, the abundant life and everlasting hope, that Christ secures for all who believe in Him, as He Himself declared, "I have come that they may have life, and have it more abundantly". Thus, Isaiah 48:15 foreshadows the divine initiative, sovereign power, and guaranteed success of God's ultimate plan of salvation realized in the person and work of Jesus Christ.