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Commentary on Isaiah 48 verses 1–8
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.
In Symmachus’s translation: “And you, though faithless to the covenant, were called from the womb,” so that not through you but through my merciful love I foretold and showed to you the things that would come to destroy your enemies, hurrying to save you in every engagement with them.
These words would not be of any help to you if you had not been already warned. Nevertheless, dwelling in my loving-kindness, I still bear witness and distinguish you from those assembled in Babylon and the Chaldeans about to attack you. Open your eyes! As you see the foretold destruction taking hold when the warriors come from Babylon, you will know with understanding that God has told you these things would happen and you can call on his help when the predicted end strikes. These things are available to you from my words.
(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).
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SUMMARY
Isaiah 48:8 profoundly articulates God's comprehensive foreknowledge of Israel's deep-seated spiritual resistance and inherent inclination towards disloyalty and rebellion. Despite the Lord's continuous self-revelation and powerful redemptive acts, the nation consistently exhibited a profound spiritual deafness, failing to truly heed or comprehend God's ways. This verse underscores the divine omniscience that uniquely distinguishes the Lord from all false deities, revealing that Israel's persistent unfaithfulness was not unforeseen but was known to God from their very inception as a covenant people, thereby justifying His distinctive prophetic declarations and sovereign interventions to ensure the ultimate triumph of His divine purposes and glory.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 48:8 employs several potent Literary Devices to convey its message with striking force and clarity. The most prominent is Repetition, with the emphatic "Yea" (Hebrew: gam) used three times at the beginning of the verse ("Yea, thou heardest not; yea, thou knewest not; yea, from that time..."). This repetition serves to underscore and intensify the accusation of Israel's spiritual dullness, obstinacy, and persistent unresponsiveness, leaving no doubt about the severity and long-standing nature of their condition. Another significant device is the use of an Infinitive Absolute in the phrase "deal very treacherously" (בָּגוֹד תִּבְגּוֹד, bagod tivgod). This grammatical construction intensifies the verb, emphasizing the certainty, profound nature, and habitual character of Israel's unfaithfulness, implying not just occasional treachery but a deep-seated, pervasive tendency. Furthermore, the phrase "thine ear was not opened" is a powerful Metaphor for spiritual insensitivity, unwillingness to receive divine truth, and a deliberate closing off of the heart and mind to God's instruction and correction. Finally, "wast called a transgressor from the womb" can be understood as a form of Hyperbole or a strong Metaphor for an inherent, deep-seated inclination towards sin and rebellion from the very beginning of their national identity, rather than a literal statement about individual birth. This vividly communicates the pervasive and foundational nature of their unfaithfulness, highlighting a congenital spiritual defect.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 48:8 is a profound theological statement that illuminates both the nature of God and the nature of humanity. It unequivocally asserts God's absolute sovereignty and perfect omniscience, demonstrating that His divine plans are never thwarted by human rebellion because He foresees every aspect of it. This foreknowledge is not a passive observation but an active component of His redemptive strategy, enabling Him to declare future events with certainty and ensuring that His glory is undeniably revealed. The verse also starkly portrays humanity's inherent depravity, not as an acquired habit but as a foundational condition—a deep-seated inclination towards spiritual deafness and treachery from the very "womb" of existence. This inherent sinfulness underscores the absolute necessity of divine grace and sovereign intervention, as humanity, left to its own devices, is fundamentally incapable of truly hearing or knowing God in an obedient, transformative way. It sets the stage for God's redemptive acts, which are not based on Israel's merit or faithfulness, but solely on His covenant faithfulness and sovereign purpose to reveal His glory and accomplish His will.
REFLECTION AND APPLICATION
Isaiah 48:8 serves as a humbling and penetrating mirror for all humanity, not just for ancient Israel. It powerfully reminds us that our natural inclination, apart from the transformative power of divine grace, is towards spiritual deafness, a failure to truly "know" God in an intimate and obedient way, and a propensity to deal treacherously with His commands and His trust. This verse calls us to profound humility, prompting us to acknowledge our own inherent capacity for rebellion and to recognize that any spiritual understanding, receptivity, or obedience we possess is a direct gift of God's sovereign grace, rather than a product of our natural abilities or inherent goodness. It compels us to actively cultivate a posture of spiritual receptivity, to diligently "open our ears" to the living Word of God and the subtle promptings of His Holy Spirit, and to constantly guard against the subtle and overt forms of treachery and unfaithfulness that can reside in our hearts. God's foreknowledge of our failings should not lead to a fatalistic resignation, but rather to a deeper, more urgent reliance on His transformative power and an earnest, Spirit-empowered pursuit of genuine faithfulness, knowing that He is working His perfect purposes even through our imperfections and struggles.
Questions for Reflection
FAQ
Does "called a transgressor from the womb" imply original sin for all individuals?
Answer: While the phrase "called a transgressor from the womb" (H990, beṭen) in Isaiah 48:8 primarily refers to Israel's national character and their consistent, deep-seated pattern of rebellion from their earliest history as a covenant people, it resonates profoundly with the broader biblical concept of inherent human sinfulness. It suggests that the propensity for rebellion against God's authority is not merely an acquired habit or learned behavior, but is deeply ingrained in human nature from its very beginning. This aligns strongly with theological doctrines of original sin, which posit that all humanity inherits a sinful nature from Adam, leading to a natural inclination towards sin and spiritual death from birth (compare Psalm 51:5 and Romans 5:12). Therefore, while the immediate context is national, the theological implication extends powerfully to the universal human condition, highlighting a pervasive, congenital spiritual brokenness.
How does God's foreknowledge of Israel's treachery reconcile with their moral accountability?
Answer: God's foreknowledge, as presented in Isaiah 48:8, does not negate human accountability; rather, it profoundly highlights God's absolute omniscience and His sovereign control over history. He knows with perfect certainty what choices His people will make, including their rebellious ones, but this divine knowledge does not compel or force them to sin. Israel's choices were still genuinely their own, and they were held fully responsible for them under the terms of the covenant. God's foreknowledge here serves to underscore His unique deity—He declares the end from the beginning precisely because He knows Israel's inherent nature and future actions, ensuring that when His prophecies inevitably come to pass, His glory is undeniable, and all human excuses are removed (see Isaiah 46:9-10). His perfect knowledge allows Him to orchestrate all events, even human sin and rebellion, to ultimately fulfill His righteous and redemptive purposes, bringing about His glory despite, and even through, human unfaithfulness.
CHRIST-CENTERED FULFILLMENT
Isaiah 48:8, with its stark and sobering portrayal of Israel's spiritual deafness and inherent treachery, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. Where old covenant Israel consistently failed to hear, obey, and remain faithful, Jesus perfectly embodied absolute and unwavering obedience to the Father, declaring, "I always do what pleases him" (John 8:29). He is the true and faithful Israel, the obedient Son who perfectly fulfills God's will in every respect, even to the point of sacrificial death on a cross (Philippians 2:8). The "transgressor from the womb"—a description of humanity's inherent sinfulness—finds complete redemption and transformation in the One who was "without sin" (Hebrews 4:15), yet graciously "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Furthermore, the spiritual deafness and closed ears described in Isaiah 48:8 are miraculously overcome in the new covenant established by Christ's blood. He is the divine Physician who opens blind eyes and deaf ears, not merely physically, but profoundly and spiritually (Mark 7:37). Through the indwelling Holy Spirit, believers are granted new hearts and new ears, enabling them to truly hear God's voice, to know Him intimately, and to walk in the newness of life and obedience (Ezekiel 36:26-27). Thus, what was a persistent and insurmountable problem for old covenant Israel finds its transformative, redemptive, and enduring solution in the person and finished work of Jesus Christ, who enables His people to walk in Spirit-empowered faithfulness and truly know their God.