TRV
Translation
King James Version
¶ 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.
Complete Jewish Bible
Yet for the sake of my own reputation I am deferring my anger; for the sake of my praise I am patient with you, so as not to cut you off.
Berean Standard Bible
For the sake of My name I will delay My wrath; for the sake of My praise I will restrain it, so that you will not be cut off.
American Standard Version
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.
World English Bible Messianic
For my name’s sake will I defer my anger, and for my praise will I refrain for you, that I not cut you off.
Geneva Bible (1599)
For my Names sake will I defer my wrath, and for my praise will I refraine it from thee, that I cut thee not off.
Young's Literal Translation
For My name's sake I defer Mine anger, And My praise I restrain for thee, So as not to cut thee off.
In the KJVVerse 18,624 of 31,102
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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Origen of AlexandriaAD 253
AGAINST CELSUS 5:15
But we say that God brings fire on the world, not like a cook [pace Celsus] but like a God who is the benefactor of those who stand in need of the discipline of force. This is confirmed by the prophet Isaiah.… Now the Scripture is appropriately adapted to the multitudes of those who are to peruse it, because it speaks obscurely of things that are sad and gloomy, in order to terrify those who cannot by any other means be saved from the flood of their sins, although even then the attentive reader will clearly discover the end that is to be accomplished by these sad and painful punishments on those who endure them. It is sufficient, however, for the present to quote the words of Isaiah: “For my name’s sake will I delay my anger, and my glory I will bring on you, that I may not destroy you.”
JeromeAD 420
COMMENTARY ON ISAIAH 13:15
“I will not give my glory to another.” This means that the idols should not be thought to oppress the people of God. Or indeed when [Isaiah] says, “I will not give to another [Christ],” he shows that he has already given it to another. For “another” is used to distinguish from the first. Many of our translators … assert that he here prophesies about the advent of Christ that would come suddenly and unlooked for; that Christ would show his very stubborn people his presence, to those whose ears God never opened since their heart was coarse and they are hard of hearing, in that as soon as the Lord came from the virginal womb he was called “sinner” and “unrighteous” as the people sought to kill him.
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).
Cyril of AlexandriaAD 444
COMMENTARY ON ISAIAH 4:3.48:5-11
It is a work that is necessary, and it is the fruit of admirable foresight to avoid these things that are announced and not to wait for the end of the unhappy times but to stand outside of all wrath and judgment.… “I have restrained my wrath for the sake of my name,” and I will establish my glorious deeds over you lest you be destroyed.… We see in this the greatness of God’s love; he mixes in with unhappy events glorious things lest they be totally destroyed.
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 48:9 serves as a profound declaration of God's sovereign grace and unwavering commitment to His covenant people, Israel, despite their persistent idolatry and rebellion. Rather than justly unleashing His deserved wrath and utterly destroying them, God unilaterally chooses to defer His anger and restrain His judgment. This divine forbearance is not predicated on Israel's merit or righteousness, but is solely rooted in God's intrinsic character, His holy name, and His ultimate purpose for His praise to be made known throughout the earth. It powerfully underscores His faithfulness to His eternal purposes and His determination to preserve a remnant for His glory, ensuring the continuity of His redemptive plan.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 48:9 masterfully employs several potent literary devices to convey its profound theological message. Parallelism is prominently featured, particularly synonymous parallelism, where the phrase "For my name's sake will I defer mine anger" is powerfully echoed and reinforced by "and for my praise will I refrain for thee." This repetition serves to emphasize the singular, divine motivation behind God's actions and to deepen its impact on the listener. Anthropomorphism is also evident in the portrayal of God having "anger" and being able to "defer" or "refrain" it, attributing human emotions and actions to God to make His divine attributes and choices comprehensible and relatable to a human audience. Furthermore, the phrase "cut thee not off" utilizes strong covenant language, referencing the solemnity and binding nature of God's commitment to Israel, even when they have broken their side of the covenant. The entire verse functions as a powerful declaration of divine grace, starkly contrasting God's unmerited favor with Israel's unworthiness, thereby magnifying the glorious character of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 48:9 stands as a cornerstone for understanding the very nature of God's grace and His unwavering commitment to His redemptive purposes throughout history. It profoundly illustrates that God's faithfulness is not contingent upon human performance, obedience, or merit, but is rooted solely in His own immutable character and His ultimate desire for His glory to be revealed. This verse teaches us that even in the face of profound human sin, rebellion, and idolatry, God's steadfast love and covenant promises prevail, driven by His self-exalting love for His own name. It fundamentally challenges any notion of human merit as the basis for divine favor, instead pointing exclusively to God's sovereign initiative in preserving His people for the sake of His overarching plan of salvation, a plan that extends far beyond Israel to encompass all of humanity.
REFLECTION AND APPLICATION
Isaiah 48:9 offers profound comfort and a vital reorientation for believers in every age. It serves as a powerful reminder that our standing before God, our preservation, and the very foundation of our hope are not dependent on our flawless obedience, consistent righteousness, or spiritual performance, but are entirely predicated on God's unchanging character and His resolute commitment to His own glory. This liberating truth should humble us deeply, fostering an immense gratitude for His unmerited favor, and freeing us from the burdensome pressure of trying to earn His love. When we inevitably falter and fall short, as Israel so often did, we can find solace and assurance in knowing that God's patience is immense and His mercies are new every morning. This divine patience and restraint should also inspire us to extend similar grace, forbearance, and forgiveness to others in our own relationships, thereby reflecting the very character of the God we worship. Ultimately, resting in God's sovereign purpose, which He accomplishes for His own name's sake, provides an unshakable foundation for faith, even amidst personal failures, societal turmoil, or global uncertainty.
Questions for Reflection
FAQ
Why does God act "for my name's sake" instead of purely for humanity's merit?
Answer: God acts "for my name's sake" (or "for my praise") primarily because He is the ultimate reality, the uncreated Creator, and the source of all goodness, truth, and beauty. His glory is not an egoistic demand but the highest good, the perfect revelation of His infinite character. If God were to act solely based on human merit or worthiness, His actions would be inconsistent, fluctuating, and ultimately limited by our ever-changing and imperfect obedience. By acting for His name's sake, He ensures that His faithfulness, power, love, and righteousness are consistently and perfectly displayed, revealing His unchanging, holy nature. This also prevents humanity from boasting in its own righteousness, directing all praise and honor back to the one true God, as seen in passages like Romans 3:27. It underscores that salvation and preservation are entirely gifts of His sovereign grace, not wages earned through human effort.
CHRIST-CENTERED FULFILLMENT
Isaiah 48:9 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "anger" that God graciously defers and the "cutting off" that He mercifully refrains from inflicting upon His rebellious people were fully absorbed, satisfied, and averted through the sacrificial death of His beloved Son on the cross. God's unwavering commitment to His "name's sake" and "praise" culminates in the crucifixion, where His perfect righteousness, which demands judgment for sin, and His boundless love, which desires to preserve and reconcile, are perfectly and harmoniously demonstrated. Jesus became the spotless Lamb of God, who takes away the sin of the world, so that all who believe in Him would not be cut off but would receive eternal life, as beautifully articulated in John 3:16. Through His atoning work, God's holy name is supremely glorified, and His praise is magnified throughout creation, as He reconciles a rebellious humanity to Himself, not based on their merit or works, but solely on the perfect, substitutionary sacrifice of His Son. The new covenant, established in Christ's blood, ensures that God's people, now defined by faith in Him, will never be utterly cut off, but are eternally preserved for His glory, becoming a chosen race, a royal priesthood, a holy nation, a people for His own possession, that they may proclaim the excellencies of Him who called them out of darkness into His marvelous light (1 Peter 2:9).