Isaiah 48:1-2

IX.—THE NINTH DISCOURSE

Recapitulation and Conclusion

Isaiah 48:0

This chapter reproduces the chief ingredients of the foregoing discourses from chap. 40. on. By this brief recapitulation, it aims at a mighty effect on the spirits of the hearers by means of a total impression. A glorious redemption, analogous to that wrought by Moses, is presented to the view of the people of the Exile, from whose blessings, of course, the wicked are excluded. The last-named thought recurs like a refrain after nine more chapters, at the close of chap. 57. All this shows that in chap. 48. we have before us the concluding discourse of the first third.

_______________1. THE ADDRESS GIVING THE MOTIVE

Isaiah 48:1-2

1          Hear ye this, O house of Jacob,

Which are called by the name of Israel,And are come forth out of the waters of Judah,Which swear by the name of the Lord,And make mention of the God of Israel,

But not in truth, nor in righteousness.

2     For they call themselves of the holy city,

And stay themselves upon the God of Israel;The Lord of hosts is his name.

EXEGETICAL AND CRITICAL

1. The Prophet begins his recapitulation by designating the object of his address which he describes as that nation which descended from Jacob-Israel, more nearly from Judah, but in respect to religion officially confessed Jehovah as its God (Isaiah 48:1), for it is the nation that has the holy city of Jehovah for its central point, and all whose permanence is objectively founded on Jehovah (Isaiah 48:2). With this the Prophet has designated all the particulars that explain the unique interest of Jehovah in precisely this people.

2. Hear ye this——his name.

Isaiah 48:1-2. שׁמעו זאת comp. Isaiah 48:16; Isaiah 47:8; Isaiah 51:21. Jacob was the natural name of the second son of Isaac, Israel was his spiritual name, according to Genesis 32:2 sq.; Isaiah 35:10. In the same manner, too, house of Jacob will designate the nation according to its natural descent, whereas the same nation bears the name Israel as heir of the spiritual significance of its ancestor. But when the Prophet so addressed the nation it was no longer entire. The Ten Tribes were become the prey of an exile of immeasurable duration, with no hope of immediate deliverance. The promise of deliverance by Cyrus relates only to the people of the kingdom of Judah, thus chiefly only to those who are come forth out of the waters of Judah. The expression is a designation of the semen virile as in מוֹאָב (Genesis 19:37 comp. on Isaiah 15:2 and Isaiah 25:10). In the same sense מַיִםis used Numbers 24:7; מָקוֹרPsa 68:27; Proverbs 5:16; Proverbs 5:18. This people, descended from Jacob and Judah, and thus dear to the Lord “for the fathers’ sakes” (Romans 11:28) was bound to Him by still another tie: Israel swore by the name of Jehovah (Deuteronomy 6:13; Deuteronomy 10:20). That was continually a confession to Jehovah and an acknowledgment of His godhead (Isaiah 45:23), but it was not necessarily an act of true living faith. Knowledge and approval sufficed for that, to speak dogmatically. The case was similar with making mention of God, i.e., making זֶכֶר by means of God (comp. קָרָא בְשֵׁם). Whoever performs an act of remembrance (in praise and acknowledgment), by naming Jehovah (comp. Joshua 23:7; Psalms 20:8; Amos 6:10), lays down, indeed, a praiseworthy confession to Jehovah, but this may happen in a very outward and lifeless way. Israel ought not to take the names of idols in its mouth even (Exodus 23:13). In contrast with this, every honorable mention of Jehovah, indeed every naming of His name that was joined with suitable reverence was a confession to Him, hence it is not necessary to understand by הזכיר בא׳ a solemn ascription of praise, though such is not to be excluded. Just because this swearing and mention could and did happen without living faith, the Prophet adds: “not in truth and not in righteousness.” But how could the people of Judah, though inwardly fallen away, still outwardly confess the name of Jehovah, except they were in a manner stamped with the name of the city in which is the sanctuary of Jehovah? As long as Jerusalem is accounted the worthy dwelling of Jehovah—and it is so accounted even in the worst times, as that הֵיכַלי׳; Jeremiah 7:4 proves—so long He is still recognized as God. Hence the Prophet can say, that Israel swears by Jehovah because it calls itself by the name of the city of its sanctuary. It seems to me that the expression common in Jeremiah אִישׁ יְּהוּדָה וְישְׁבֵי יִרוּשָׁלַיִם has its roots in this view. Moreover the expression עִיר הַקֹּדֶשׁ occurs here for the first time. It occurs beside only Isaiah 52:1; Nehemiah 11:1; Nehemiah 11:18; Daniel 9:24. The Prophet assigns as a second reason for what is said Isaiah 48:1 b, that those there named are stayed or grounded upon the God of Israel. For נסמכו may not be taken subjectively=“to stay oneself, niti, confidere,” for “not in truth and not in righteousness “directly denies that Israel has the proper confidence. It is Jehovah that objectively raises and bears Israel by His election, and continued protection and support.