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Commentary on Isaiah 48 verses 16–22
Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient: Come near therefore, and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here,
I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them from the beginning, by Moses and all the prophets: I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Hab 2:2. 2. He had always acted wonderfully for them: "From the time that they were first formed into a people there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still." He that has been with his people hitherto will be to the end.
II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message: Now the Lord God (the same that spoke from the beginning and did not speak in secret) has by his Spirit sent me, Isa 48:16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (Isa 61:1) is applied to Christ (Luk 4:21), so may this be; the Lord God sent him, and he had the Spirit without measure.
III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (Isa 48:17): Thus saith Jehovah, the eternal God, thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is the Holy One, that cannot deceive, the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: "I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee."
1.Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: "I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace." By this God shows himself to be a God in covenant with us, by his teaching us (Heb 8:10, Heb 8:11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the profit for which he chastens us, Heb 12:10. (2.) Their guide: He leads them to the way and in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance!
2.Here is the good-will which God declares he had for them by his good wishes concerning them, Isa 48:18, Isa 48:19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient (O that there were such a heart in them! Deu 5:29. O that they were wise! Deu 32:29), so, when he had punished them for the breach of his law, he wished they had been obedient: O that thou hadst hearkened to my commandments! Isa 48:18. O that my people had hearkened unto me! Psa 81:13. This confirms what God had said and sworn, that he has no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not turned them away, Isa 59:1, Isa 59:2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: "Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last." Labitur, et labetur in omne volubilis aevum - It flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength, as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezr 2:64), not so many as of one tribe when they came out of Egypt. They should have been numberless as the sand, according to the promise (Gen 22:17), which they had forfeited the benefit of: "The offspring of thy bowels would have been innumerable, like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea." [4.] The honour of Israel should still have been unstained, untouched: His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience, First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note, This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been. Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them.
3.Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them.
(1.)Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (Isa 48:20): "You have a full discharge sent you: Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release." Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezr 1:5): Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exo 15:1.
(2.)Here is the news of this sent to all parts: "Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions, to the ends of the earth." This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for: The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Psa 116:16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and led them through the deserts, they thirsted not (Isa 48:21), for in all their removals the water out of the rock followed them; thence he caused the waters to flow, and, since rock-water is the clearest and finest, God clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ.
(3.)Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (Isa 48:22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were wicked and hated to be reformed there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel.
This water is good, then. I mean here the grace of the Spirit. Who will give this Fountain to my heart? Let it spring up in me, let that which gives eternal life flow on me. Let that Fountain overflow on us and not flow away. For Wisdom says, “Drink water out of your own vessels and from the fountains of your own wells, and let your waters flow abroad in your streets.” How shall I keep this water so that it does not seep out or glide away? How shall I preserve my vessel, lest any crack of sin penetrating it should let the water of eternal life exude? Teach us, Lord Jesus, teach us as you taught your apostles, saying, “Lay not up for yourselves treasures on the earth, where rust and moth destroy and where thieves break through and steal.”8Our rust is wantonness, our rust is lust, our rust is luxury, which dim the keen vision of the mind with the filth of vices. Again, our moth is Arius, our moth is Photinus, who rend the holy vesture of the church with their impiety, and desiring to separate the indivisible unity of the divine power, gnaw the precious veil of faith with sacrilegious tooth. The water is spillled if Arius has imprinted his tooth, it flows away if Photinus has planted his sting in anyone’s vessel.…
If you seek Jesus, forsake the broken cisterns, for Christ did not make it his custom to sit by a pool but by a well. There that Samaritan woman found him, she who believed, she who wished to draw water. Although you ought to have come in early morning, nevertheless if you come later, even at the sixth hour, you will find Jesus wearied with his journey. He is weary, but it is because of you, because he has long looked for you, your unbelief has long wearied him. Yet he is not offended if you only come now. He asks to drink who is about to give. But he drinks not the water of a stream flowing by, but your salvation. He drinks your good dispositions. He drinks the cup, that is, the passion that atoned for your sins, that you, drinking of his sacred blood, might quench the thirst of this world.
Set before yourself any river. It springs from its fountain but is of one nature, of one brightness and beauty. And you assert rightly that the Holy Spirit is of one substance, brightness and glory with the Son of God and with God the Father. I will sum up everything in the oneness of the qualities without any dispute over degrees of greatness. For in this point also Scripture has provided for us. For the Son of God says, “Whoever shall drink of the water that I will give him, it shall become in him a well of water springing up unto everlasting life.” This well is clearly the grace of the Spirit, a stream proceeding from the living Fountain. The Holy Spirit, then, is also the fountain of eternal life.You observe, then, from his words that the unity of the divine greatness is pointed out and that Christ cannot be denied to be a fountain even by heretics, since the Spirit, too, is called a fountain. The Spirit is called a river, too, just as the Father said, “Behold, I come down on you like a river of peace, and like a stream overflowing the glory of the Gentiles.” And who can doubt that the Son of God is the river of life from whom the streams of eternal life flowed forth?
(Verse 17, 18 and following) Thus says the Lord, your holy Redeemer, the God of Israel: I am the Lord your God, teaching you what is profitable, leading you in the way you should go. 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. Your descendants would have been like sand, and the offspring of your womb like its grains; their name would never be cut off or destroyed from before me. Because God has promised future blessings to Israel, he explains why he afflicted them before. If they avoid the same mistakes, they will not suffer similar consequences. Yes, he said, if you had followed my commands: as the Seventy translated; or at least, with a desire for it, if you had followed my commands: if you had done so, your peace would have been like a river, and your righteousness like the waves of the sea, signifying abundance of all things. And what follows: and your offspring would have been like the sand, and the descendants of your womb like its grains: indeed, it seems to remain in the Jewish people, who to this day, like worms, produce children and grandchildren; but how is this to be understood in terms of the promise, when they do not have peace and righteousness? For either he is angry with them, or appeased. If he is angry, how is his seed multiplied every day? If he is appeased, how do they serve and not possess peace and justice? From this it is clear that it is said now of the apostolic seed, of which we also read above (In Chapter I): Unless the Lord of hosts had left us seed, we would have become like Sodom. And because it seems at that time not to have been fulfilled, it is fulfilled in the coming of Christ: and before his face the seed of Israel remains.
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SUMMARY
Isaiah 48:18 presents a poignant divine lament, expressing God's profound yearning for His people, Israel, to have embraced His commandments. This verse vividly articulates the magnificent blessings of peace and righteousness that would have flowed into their lives—peace as an unending river and righteousness as the boundless waves of the sea—had they only hearkened to His voice. It serves as both a tender rebuke for past disobedience and a timeless invitation to the flourishing that accompanies obedience to divine wisdom.
CONTEXT
Literary Context: Isaiah 48 stands as a pivotal chapter within the "Book of Comfort" (Isaiah 40-55), often attributed to "Second Isaiah." This section primarily addresses the Jewish exiles in Babylon, a people suffering the consequences of generations of disobedience and idolatry. Chapter 48 specifically functions as a divine monologue, where Yahweh confronts Israel's stubbornness and unfaithfulness, particularly their tendency toward idolatry and their refusal to acknowledge His prophetic declarations. Despite their hardened hearts, God reiterates His sovereignty, His unique power to declare the future, and His unwavering commitment to His covenant people. Verse 18, therefore, emerges as a tender, almost wistful, interjection in the midst of divine accusation, highlighting what could have been if Israel had responded differently, and underscoring God's persistent desire for their well-being. It precedes a call to "go forth from Babylon" in Isaiah 48:20, emphasizing that even in judgment, God offers a path to restoration.
Historical & Cultural Context: The historical backdrop is the Babylonian exile (586-538 BCE), a period of immense national trauma for Israel. The people had been deported from their homeland, Jerusalem and its Temple lay in ruins, and they lived under foreign dominion. This exile was understood by the prophets as divine judgment for their persistent idolatry, injustice, and failure to uphold the covenant. Culturally, the Israelites were immersed in the polytheistic environment of Babylon, constantly tempted to assimilate and abandon their unique covenant relationship with Yahweh. The imagery of "river" and "sea" held significant meaning in the ancient Near East. Rivers like the Euphrates and Tigris were sources of life, fertility, and prosperity, while the sea, though sometimes chaotic, represented immense, immeasurable power and vastness. God's promise of peace like a river and righteousness like the waves of the sea would have evoked powerful images of abundant, unending blessing, contrasting sharply with their current state of deprivation and captivity. The concept of "commandments" (Hebrew: mitsvot) was central to Israelite identity, representing the divine instructions for living a covenantal life, given at Sinai (e.g., Exodus 20).
Key Themes: This verse powerfully encapsulates several overarching themes found throughout Isaiah and the broader prophetic literature. Firstly, it highlights the divine lament and desire for obedience. God's "O that" (Hebrew: lûʼ) expresses a profound, almost parental, longing for His children to choose the path of life. Secondly, it underscores the intrinsic connection between obedience and blessing. God's commandments are not arbitrary burdens but pathways to genuine shalom (peace, wholeness, prosperity) and tsedâqâh (righteousness, right relationship with God and others). This theme is deeply rooted in the Deuteronomic covenant theology, where blessings are contingent on obedience (e.g., Deuteronomy 28). Thirdly, the verse employs rich natural imagery (river, waves of the sea) to convey the abundance and continuity of the promised blessings, emphasizing their immeasurable and unending nature. Finally, implicitly, it serves as a stark reminder of the cost of disobedience, as Israel's current suffering is a direct result of their failure to "hearken" to God's voice, a theme prevalent throughout the book, particularly in passages like Isaiah 1:19-20.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 48:18 is rich in Imagery and Metaphor, drawing on natural phenomena to convey profound spiritual truths. The comparison of peace to a "river" and righteousness to "waves of the sea" are powerful Similes, illustrating the abundance, continuity, and immeasurability of these blessings. A "river" (Hebrew nâhâr) suggests a steady, life-giving flow, indicative of consistent and deep peace, while "waves of the sea" (Hebrew gal of yâm) evoke an image of overwhelming vastness, countlessness, and unstoppable power, signifying boundless and ever-present righteousness. The entire verse functions as a Hypothetical Statement or Conditional Clause, presenting a "what if" scenario that highlights the direct cause-and-effect relationship between obedience and divine blessing. Furthermore, the opening "O that" (Hebrew lûʼ) injects a strong element of Pathos or divine lament, revealing God's emotional investment and sorrow over Israel's missed opportunities, making the divine voice deeply empathetic and poignant.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 48:18 profoundly illustrates the biblical principle that God's commands are not arbitrary but are given for humanity's flourishing. It underscores the divine desire for a people who reflect His character, experiencing the comprehensive well-being (shalom) and moral rectitude (tsedâqâh) that flow from a life aligned with His will. This verse highlights God's unwavering love and His lament over humanity's persistent tendency to stray, thereby forfeiting the abundant life He intends. It connects the internal disposition of "hearkening" (attentive, obedient listening) to the external manifestation of a life characterized by deep peace and pervasive righteousness, demonstrating that true spiritual prosperity is found in covenant faithfulness.
REFLECTION AND APPLICATION
Isaiah 48:18 serves as a timeless mirror for personal and communal reflection, gently but firmly reminding us that the path to true flourishing—a life characterized by profound peace and unwavering righteousness—is inextricably linked to our attentiveness and obedience to God's word. God's "O that" is not merely a lament over ancient Israel but a perpetual invitation to us today. It prompts us to consider the areas of our lives where we might be missing out on God's intended blessings due to our own stubbornness or inattentiveness. When we truly "hearken" to His commandments, allowing them to shape our thoughts, words, and actions, we open ourselves to a wellspring of peace that flows consistently, even amidst life's storms, and a righteousness that permeates every aspect of our being, making us a reflection of His character in the world. This verse calls us to a deeper commitment to discipleship, recognizing that God's instructions are always for our ultimate good and His glory, leading to a life of profound spiritual and practical abundance.
Questions for Reflection
FAQ
Does "O that thou hadst hearkened" imply God regrets His creation or His plan?
Answer: No, this phrase (Hebrew lûʼ) does not imply divine regret in the sense of God wishing He had not created humanity or that His overarching plan has failed. Instead, it expresses a profound divine lament or a strong, earnest wish for His people to have chosen a different path—the path of obedience. It highlights God's deep emotional investment in His covenant relationship with Israel and His sorrow over their self-inflicted suffering due to disobedience. It reveals His perfect love and His desire for their flourishing, emphasizing that their pain was a consequence of their choices, not a flaw in His design or a failure of His sovereignty. This divine lament underscores the reality of human free will and the genuine consequences of rejecting God's wisdom, as seen in passages like Deuteronomy 30:19.
What is the difference between "peace as a river" and "righteousness as the waves of the sea"?
Answer: Both are powerful metaphors for abundance and continuity, but they emphasize different aspects of blessing. "Peace as a river" (Hebrew shâlôwm as nâhâr) speaks to a comprehensive, holistic well-being that is steady, deep, and life-giving. A river flows consistently, providing sustenance and stability, symbolizing a peace that permeates every aspect of life—spiritual, emotional, relational, and physical—and is not easily disturbed. "Righteousness as the waves of the sea" (Hebrew tsᵉdâqâh as gal of yâm) emphasizes an immeasurable, boundless, and powerful quality. Just as the waves of the sea are countless, ceaseless, and mighty, so too would their right standing with God and their righteous conduct have been overwhelming in their quantity, consistent in their presence, and powerful in their impact. While peace speaks to internal and relational harmony, righteousness speaks to moral integrity and right action, both flowing from obedience to God's commandments.
CHRIST-CENTERED FULFILLMENT
Isaiah 48:18, with its poignant lament and promise of abundant peace and righteousness through obedience, finds its ultimate and perfect fulfillment in Jesus Christ. Humanity, like ancient Israel, consistently failed to "hearken" to God's commandments, resulting in a forfeiture of true peace and righteousness. However, Jesus perfectly embodied the obedience that Israel never could. He lived a life of flawless righteousness, perfectly fulfilling the Law (Matthew 5:17). Through His sacrificial death and resurrection, He became our peace, breaking down the wall of hostility between God and humanity (Ephesians 2:14). Now, through faith in Him, believers are declared righteous not by their own imperfect obedience, but by Christ's imputed righteousness (Romans 3:21-22). The "peace as a river" and "righteousness as the waves of the sea" that Israel longed for are now available in Christ, not as a reward for our perfect obedience, but as a gift of grace, enabling us to live lives that increasingly reflect the righteousness of God by the power of the Holy Spirit (Philippians 4:7 and 2 Corinthians 5:21). He is the source of an unending flow of peace and an immeasurable depth of righteousness for all who believe.