For my name’s sake, I will defer my anger, and for my praise, I hold it back for you so that I don’t cut you off.
Parallel Translations
-
For my name’s sake, I will defer my anger, and for my praise, I hold it back for you so that I don’t cut you off.
-
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.
-
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.
Cross-references (20)
Passages linked to Isaiah 48:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 79:9 Help us, God of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake.
- Psalms 78:38 But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath.
- Psalms 106:8 Nevertheless he saved them for his name’s sake, that he might make his mighty power known.
- Psalms 143:11 Revive me, Yahweh, for your name’s sake. In your righteousness, bring my soul out of trouble.
- Isaiah 37:35 ‘For I will defend this city to save it, for my own sake, and for my servant David’s sake.’ ”
- 1 Samuel 12:22 For Yahweh will not forsake his people for his great name’s sake, because it has pleased Yahweh to make you a people for himself.
- Psalms 25:11 For your name’s sake, Yahweh, pardon my iniquity, for it is great.
- Psalms 103:8-10 Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness. He will not always accuse; neither will he stay angry forever. He has not dealt with us according to our sins, nor repaid us for our iniquities.
- Isaiah 30:18 Therefore Yahweh will wait, that he may be gracious to you; and therefore he will be exalted, that he may have mercy on you, for Yahweh is a God of justice. Blessed are all those who wait for him.
- Isaiah 43:25 I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins.
- Isaiah 48:11 For my own sake, for my own sake, I will do it; for how would my name be profaned? I will not give my glory to another.
- Jeremiah 14:7 Though our iniquities testify against us, work for your name’s sake, Yahweh; for our rebellions are many. We have sinned against you.
- Ezekiel 20:14 But I worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
- Ezekiel 20:22 Nevertheless I withdrew my hand, and worked for my name’s sake, that it should not be profaned in the sight of the nations, in whose sight I brought them out.
- Ezekiel 20:44 You will know that I am Yahweh, when I have dealt with you for my name’s sake, not according to your evil ways, nor according to your corrupt doings, you house of Israel,” says the Lord Yahweh.’ ”
- Daniel 9:17-19 “Now therefore, our God, listen to the prayer of your servant, and to his petitions, and cause your face to shine on your sanctuary that is desolate, for the Lord’s sake. My God, turn your ear, and hear. Open your eyes, and see our desolations, and the city which is called by your name; for we do not present our petitions before you for our righteousness, but for your great mercies’ sake. Lord, hear. Lord, forgive. Lord, listen and do. Don’t defer, for your own sake, my God, because your city and your people are called by your name.”
- Joshua 7:9 For the Canaanites and all the inhabitants of the land will hear of it, and will surround us, and cut off our name from the earth. What will you do for your great name?”
- Nehemiah 9:30-31 Yet many years you put up with them, and testified against them by your Spirit through your prophets. Yet they would not listen. Therefore you gave them into the hand of the peoples of the lands. “Nevertheless in your manifold mercies you didn’t make a full end of them, nor forsake them; for you are a gracious and merciful God.
- Proverbs 19:11 The discretion of a man makes him slow to anger. It is his glory to overlook an offense.
- Ezekiel 20:9 But I worked for my name’s sake, that it should not be profaned in the sight of the nations, among which they were, in whose sight I made myself known to them, in bringing them out of the land of Egypt.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain As it was my free mercy that I did…
As it was my free mercy that I did choose thee: so it is my free mercy that must save thee.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 48:9 For my name’s sake will I defer…
Isa 48:9 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.
Ver. 9. For my name’s sake will I defer mine anger.] Heb., Prolong it. Here he setteth forth the cause of his patience toward so perverse a people, viz., the sole respect to his own glory, whereof he is so tender, and so loath to be a loser in. Propter me faciam.
Read full note →
And for my praise.] The praise of my might and mercy.
That I cut thee not off.] Which I would do, "were it not that I feared the wrath of the enemy, lest thine adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this." {Deu 32:27}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain For my name’s sake will I defer mine anger:…
For my name’s sake will I defer mine anger: and although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict; yet at present I will spare thee, and deliver thee out of captivity, not for thy sake, be it known to thee, but merely for my own sake, and for the vindication of my name and glory, as it follows, Isa 48:11.
For my praise; that I may be praised and magnified for my power, faithfulness, and goodness, and other perfections. Will I refrain, to wit, mine anger; which is easily understood out of the foregoing clause.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain The deliverance of God's people out of their captivity…
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.
Read full note →
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's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain For my name's sake will I defer mine anger,....…
For my name's sake will I defer mine anger,.... From age to age, for those sins which had been committed, and continued in ever since they were a people. The above account of them shows that it was not for any merits of theirs, or any works of righteousness done by them, that he showed favour to them, as afterwards expressed; but for his own name's sake, and because of his glory; because these people were called by his name, and said to be his people, lest therefore his name should be reproached among the Heathen, or he should suffer any diminution of his glory, therefore he did not at once stir up all his wrath, as their sins deserved, but prolonged it from time to time:
and for my praise will I refrain from thee, that I cut thee not off: that is, refrain mine anger from thee; or "seal" or "stop my nostrils" (c), that the smoke of his wrath and anger might not go out from thence to destroy them. The Targum is,
Read full note →
"I will confirm (or establish) thee, that I may not consume thee;''
and this he would do, because of his praise, of the praise of his mercy, grace, and goodness; and that he might have a people to praise him, which he would not, should they be cut off.
(c) "obstruam sive". "obturabo nares tibi", Malvenda, Gataker; so Jarchi.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain For my sake - I will spare thee, and…
For my sake - I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. And for my praise - "And for…
Verse 9. And for my praise - "And for the sake of my praise"] I read ולמען תהלתי ulemaan tehillathi. The word למען lemaan, though not absolutely necessary here, for it may be understood as supplied from the preceding member, yet seems to have been removed from hence to Isa 48:11; where it is redundant, and where it is not repeated in the Septuagint, Syriac, and a MS. I have therefore omitted it in the latter place, and added it here.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 48:9-11. For my name’s sake will I defer…
Isa 48:9-11. For my name’s sake will I defer mine anger — Although thou dost justly deserve my hottest anger and most dreadful judgments, which also, if thou repentest not, I will in due time inflict, yet at present I will spare thee, and deliver thee out of captivity, not for thy sake, but merely for my own sake, and for the vindication of my name, that I may be praised for my power, faithfulness, and goodness. Behold, I have refined thee — Although I will not cut thee off, yet I will put thee into the furnace, not to consume, but to purify thee, and purge away thy dross. Not with silver — Not with such a furious heat, nor for so long a time, as is required to melt down silver; I will not deal so rigorously with thee, for then I should wholly consume thee. In judgment I will remember mercy. It must be observed, that silver is the most difficult to be refined, and requires a hotter and clearer fire than gold and other metals. I have chosen thee in the furnace of affliction — I have taken this method to purge thee from thy dross, and render thee a chosen people to myself. For mine own sake will I do it — Namely, this great work of delivering my people out of Babylon. For how should my name be polluted — If I should not deliver my people, my name would be profaned and blasphemed, as if I were either impotent, or implacable to them. I will not give my glory unto another — I will not give any colour to idolaters, to ascribe the divine nature and properties to idols, as they would do if I did not rescue my people out of their hands, in spite of their idols.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For my name’s sake - (See the notes at…
For my name’s sake - (See the notes at Isa 43:25; compare Isa 66:5). It is possible that the design of this verse may be, to answer an objection. ‘If the character of the nation is such, it might be said, ‘why should God desire to restore them again to their own land? If their sins have been so great as to make these heavy judgments proper, why not suffer them to remain under the infliction of the deserved judgment? Why should God interpose? why raise up Cyrus? why overthrow Babylon? why conduct them across a pathless wilderness, and provide for them in a sandy desert?’ To this the answer is, that it was not on their account. It was not because they were deserving of his favor, nor was it primarily and mainly in order that they might be happy. It was on his own account - in order to show his covenant faithfulness; his fidelity to the promises made to their fathers, his mercy, his compassion, his readiness to pardon, and his unchanging love. And this is the reason why he ‘defers his anger,’ in relation to any of the children of people. His own glory, and not their happiness, is the main object in view. And this is right. The glory, the honor, and the happiness of God, are of more importance than the welfare of any of his creatures; because, first, they are in themselves of more importance, just in proportion as God is more elevated than any of his creatures; and, secondly, the welfare of any or all of his creatures depends on the maintaining of the honor of God, and of his government, and on the manifestation of his perfections to the universe (see the treatise of President Edwards on The end for which God created the world, in Works, vol. iii. New York Ed. 1830).
Will I defer mine anger - That is, I will spare you, and restore you again to your own land (see the note at Isa 48:11).
Read full note →
And for my praise will I refrain for thee - Will I refrain my anger in reference to you as a nation. The word used here (חטם châṭam) denotes properly to muzzle, and is commonly employed with reference to an animal in order to tame or subdue it. Here it means that God would restrain himself; He would not put forth His anger in order to destroy them. Learn hence:
1. That God acts with reference to his own glory, in order to manifest his own perfections, and to secure his praise.
2. That the reason why the wicked are not cut off sooner in their transgressions is, that He may show his forbearance, and secure praise by long-suffering.
3. That the reason why the righteous are kept amidst their frequent failures in duty, their unfaithfulness, and their many imperfections, is, that God may get glory by showing his covenant fidelity.
4. That it is one evidence of piety - and one that is indispensable - that there should be a willingness thai God should secure his own glory in his own way, and that there should be a constant desire that his praise should be promoted, whatever may befall his creatures.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Bridle thee, like a headstrong beast, (Calmet) running to…
Bridle thee, like a headstrong beast, (Calmet) running to its own ruin. (Haydock) --- God pardons freely, that people may be saved if they will. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain refrain--literally, "muzzle"; His wrath, after the return, was to…
refrain--literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Psa 78:38).
for thee--that is, that--omit "that": "From thee."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9-11. But if so perverse, why desire to restore…
9-11. But if so perverse, why desire to restore them to Jerusalem and Judah? The answer is, For my name’s sake. I forbear with all the world: I forbear with the Jews especially, that in them, whom I have chosen morally to train the world, my name — my honour, compassion, method of severe and kindly discipline — may be shown to all. They are my people, the medium I have appointed through which the Redeemer and his salvation are to come to the whole world. Israel is of no account in himself. Silver is silver, though mixed with dross, which is easily purified by fire. But Israel, having more dross in his nature, I purify in the fiery furnace of affliction. The figure is taken from the ancient refiners, who subjected bullion more or less encumbered with dross to heats of varied degrees in the furnace. (Grotius.) The subjection of Israel to the fiercer heats was the more perfectly to purify them, for He cannot tolerate the slightest impurity in his own. He compounds not with an infinitesimal degree thereof. He is no compromiser.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. The verbs should be rendered in the present…
9. The verbs should be rendered in the present tense. That for refrain (found only here) means literally “muzzle:” the object (“my anger”) is to be supplied from the previous clause.
that I cut thee not off] The idea that Israel is in danger of being cut off is no doubt a surprising one in the mouth of this prophet (Duhm).
Read full note →
9–11. A nation so sunk in unbelief must have perished, but for Jehovah’s regard for His name. The thought is characteristic of Ezekiel (see esp. ch. 20). The expression “for my name’s sake” (Isa_48:9) is not found elsewhere in this prophecy; “for my own sake” (Isa_48:11) occurs in ch. Isa_43:25.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) For my name’s sake . . .—The thought…
(9) For my name’s sake . . .—The thought is two-fold, in answer to the implied question why Jehovah had not punished so guilty a people: (1) after the manner of men, that had He destroyed His chosen people, the nations of the world would have thought Him changeable and capricious; (2) taking “name” as the symbol of character, that He might assert His own everlasting righteousness and love, as willing to save rather than destroy.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For my Name"s sake will I defer mine anger.…
For my Name"s sake will I defer mine anger. Israel"s insincerity (ver. 1), obstinacy (ver. 4), addiction to idols (ver. 5), blindness (ver. 8), and general resistance to God"s will (ver. 8), could not but have provoked God"s "anger." He will, however, "defer" it, "refrain" himself, not "cut Israel off, for his Name"s sake. " God, having selected one nation out of all the nations of the earth to be his "peculiar people", (Deu_14:2) and having declared this, and supported his people by miracles in their struggles with the other nations and peoples, was, so to speak, committed to protect and defend Israel "for his Name"s sake," lest his Name should be blasphemed among the Gentiles. (see Exo_32:12 Num_14:13 Deu_9:28 Psa_129:1 Psa_106:8, etc.) He was also bound by the promises which he had made; and. still more, by the position which Israel occupied in his scheme of salvation, to allow the nation still to exist, and therefore to condone its iniquities and restrain his anger. But the dregs of the cup of vengeance were poured out at last.
God"s supreme motive.
Read full note →
"For my Name"s sake I defer mine anger, and for my praise I am temperate towards thee, not to cut thee off" (Cheyne"s translation). It may seem strange that God did not utterly destroy the Jews as a nation, in his just indignation at their unfaithfulness, hypocrisy, and rebellion. God here explains the supreme reason which led him to deal so considerately with them. He was under covenant engagements with them. His Name and honour were pledged to the maintenance of the covenant. Overwhelming severities would have produced wrong impressions concerning God among the nations around. His Name would be dishonoured in their view. And it was of the utmost importance that this should not be, because, in good time, these heathen were to become subjects of the one Divine King. Junius very truly says, "Even legal punishments lose all appearance of justice when too strictly inflicted on men compelled by the last extremity of distress to incur them." (For God"s Name, see Exo_34:6, Exo_34:7) For a New Testament plea, drawn from the jealousy for the honour of the Divine Name, recall the sentence, "Though we believe not, yet he abideth faithful: he cannot deny himself." It may be shown that
I GOD IS SEVERE, FOR THE SAKE OF HIS HONOUR. That he may not be blasphemed, and represented as indifferent to the obedience offered to his commandments. "Behold the severity of God," which should be a theme of admiration, and a bulwark of confidence to us.
II GOD IS PATIENT, FOR THE SAKE OF HIS HONOUR. In order that he might reveal himself as the Good, and win confidence. "Behold the goodness of God," into which we may run and find shelter. See the Name of God as revealed to Moses. The most marvellous triumphs over human self-willedness are won by patient mercy, Divine long-suffering. Forbearance and enduring love are some of the sweetest things in the Divine Name.
A more subtle course of thought is indicated by the following two divisions.
I GOD IS ANXIOUS THAT MEN SHOULD HONOUR HIS NAME. And this anxiety he cherishes for their sakes. It is supremely important that men should have high thoughts of God.
II GOD IS ANXIOUS TO BE FOUND TRUE TO HIS OWN NAME. And this anxiety he cherishes for his own sake; for his rest involves the sense of being true to himself. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain For My names sake will I defer Mine anger
Isa_48:9-11
For My names sake will I defer Mine anger
Read full note →
Gods anger deferred
For My names sake I draw out My wrath.
Jehovah lengthens out His wrath, i.e delays its outbreak, thus shows Himself long-suffering; He checks, restrains, damps it for the good of Israel, that He may not by unchaining His wrath utterly destroy it; and that for the sake of His name, His praise, which demands the carrying out of the plan of salvation, which is the purpose of Israels existence. (F. Delitzch, D. D.)
Mercys master motive
I shall take the text to illustrate--
I. THE CONVERSION OF THE SINNER.
1. In him there is no argument for mercy, no plea for grace.
2. God Himself finds the reason for His mercy. He finds it in Himself. The Lord is a patient God, and determines to make His patience glorious. God also would illustrate His sovereign and abundant mercy towards sinners. God can display His power.
3. But it may be that a soul is saying, Well, I can see that God can thus find a motive for mercy in Himself, when there is none in the sinner, but why is it that the Lord is chastening me as He is? Possibly you are sickly in body, have been brought low in estate, and are grievously depressed in mind. God now, in our text, goes on to explain His dealings with you, that you may not have one hard thought of Him. It is true He has been smiting you, but it has been with a purpose and in measure. I have refined thee, but not with silver. God has not brought upon you the severest troubles.
4. Notice the next thing: the Lord declares that the time of trial is the chosen season for revealing His love to you. I have chosen thee in the furnace of affliction. It often happens that the time in which God reveals His choice and manifests His electing love to a soul is when that soul is almost consumed with trouble.
5. But note, before I leave the sinners case, that lest the soul should forget it, the Lord repeats again the point He began with, and unveils the motives of His grace once more. What is the eleventh verse but the echo of the ninth? If a soul should perish while trusting in the blood of Christ, the glory of God would go over to Satan It would be proved that Satan had overcome the truthfulness of God, or the power of God, or the mercy of God.
II. THE RECLAIMING OF THE BACKSLIDER. God was speaking to His own people Israel in these remarkable words. I see more reason for punishing you, for you have made a profession and belied it (Isa_48:1). God having declared the reason of His love to the backslider goes on to tell him, that the present sufferings which he is now enduring as the result of his backslidings should be mitigated. I have refined thee, but not with silver; I have put thee into the fire, but I have not blown the heat to such an extreme degree that thy sin should be melted from thee: that would be a greater heat than any soul could bear. I have refined thee, that was needful, but not as silver; that would have been destructive to thee. Thou sayest, All Thy waves and billows have gone over me. Not so; you know not what all God s waves and billows might be, for there is a depth infinitely lower than any you have ever seen. Then comes His next word: I have chosen thee in the furnace of affliction; that is, as if He said, I will renew My election of you. It was never revoked, but now it shall be more manifestly declared. God has looked at you in prosperity and He has seen you treacherously forgetting Him. Now, however, your affairs are at a low ebb and you begin again to pray. Hear this for your comfort--when repentance defiles the face before men it beautifies it before God. (C. H.Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Isa_48:9. For My name’s sake, &c.
THE GOVERNING PRINCIPLE OF GOD’S PROVIDENCE
Isa_48:9. For My name’s sake, &c.
Read full note →
It is possible that the design of this verse may be to answer an objection. “If the character of the nation is such,” it might be said, “why should God desire to restore them again to their own land?” To this the answer is, it was not on their account—not because they were deserving of His favour, nor was it primarily and mainly in order that they might be happy. It was on His own account—in order to show His covenant faithfulness, His mercy, &c. And this is the reason why He “defers His anger” in relation to any of the children of men. His own glory, and not their happiness, is the main object in view. And this is right. The glory, the honour, and the happiness of God, are of more importance than the welfare of any of His creatures.
1. God acts with reference to His own glory, in order to manifest His own perfections, and to secure His praise.
2. The reason why the wicked are not cut off sooner in their transgressions is, that He may show His forbearance, and secure praise by long-suffering.
3. The reason why the righteous are kept amidst their frequent failures in duty, their unfaithfulness, and their many imperfections, is that God may get glory by showing His covenant fidelity.
4. It is one evidence of piety, and one that is indispensable, that there should be a willingness that God should secure His own glory in His own way, and that there should be a constant desire that His praise should be promoted, whatever may befall His creatures.—A. Barnes, D.D.: Commentary on Isaiah, in loco.
MERCY’S MASTER MOTIVE
Isa_48:9-11. “For My name’s sake will I defer Mine anger,” &c.
The people of Israel, in all their generations, were full of evil. The Lord falls back upon Himself, and within Himself finds a reason for His grace. “For my name’s sake,” &c. Finding a motive in His own glory which was bound up in the existence of Israel, and would have been compromised by their destruction, He turned unto them in love and kindness; Cyrus wrote the decree of emancipation, the Israelites came back to the land, and once again they sat every man under his own vine and fig-tree, and ate the good of the land. So far we give the historical meaning of the passage. We shall now use the text as an illustration of Divine love in other cases, for from one deed of grace we may learn all. As God dealt with His people Israel after the flesh, in the same manner He dealeth with His people Israel after the spirit; and His mercies towards His saints are to be seen as in a mirror in His wondrous loving-kindness towards the seed of Abraham. I shall take the text to illustrate—
I. THE CONVERSION OF THE SINNER.
1. God finds him so utterly ruined and depraved, that in him there is no argument for mercy, no plea for grace. You have been obstinate in sin; impudent in your dealing with God; your brow has been brass. You have behaved very treacherously towards God. You have broken your vows of repentance, &c.
2. God Himself finds the reason for His mercy. Here is the drift of the thought—the Lord is a patient God, and determines to make His patience glorious. God also would illustrate in the salvation of a sinner, not only His patience, but His sovereign and abundant mercy towards sinners. God can, by saving such a one as thou art, not only glorify His patience and grace, but display His power. It is evident that it is not an easy task to conquer thee. But now, it may be that a soul here present is saying, “Well, I can see that God can thus find a motive for mercy in Himself, when there is none in the sinner, but why is it that the Lord is chastening me as He is?” Possibly you are sick in body, have been brought low in estate, and are grievously depressed in mind. God now, in our text, goes on to explain—
3. His dealings with you, that you may not have one hard thought of Him. It is true He has been smiting you, but it has been with a purpose and in measure. “I have refined thee, but not with silver.” You have been put into the furnace of affliction, but not—note the “but,”—“but not with silver.” Now, when silver is refined it requires the most vehement heat of all metals. God has not brought upon you the severest troubles. You have been chastised, but not as you might have been, nor as you deserved to have been.
4. The Lord declares that the time of trial is the chosen season for revealing His love to you: “I have chosen thee,” &c. God seeth the things that thall be as though they were; everything is now with Him.
5. Lest the soul should forget it, the Lord repeats again the point He began with, and unveils the motives of His grace once more. What is the 11th verse but the echo of the 9th? God cannot save you, sinner, for your own sake; you are not worth the saving. Yet the Lord declares that He will refrain from wrath. He will have mercy upon you, O broken heart, for His own sake. Plead the merits of Christ, &c. If you will go to Him in Christ Jesus, though you be all but damned already, and feel that your death-warrant is signed; He will not, He cannot, reject you. Throw yourself at the cross-foot, and say, “Lord, I believe, help Thou mine unbelief;” and God will never tarnish His name by thy destruction. And then He adds, “And I will not give my glory unto another.” But if a soul should perish while trusting in the blood of Christ, the glory of God would go over to Satan.
II. THE RECLAIMING OF THE BACKSLIDER.
1. Backsliding professor, your case is more evidently meant in the text even than that of the sinner, for God was speaking to His own people Israel in these remarkable words. Now your crime, if anything, is a more censurable one than that of the sinner. I can see no more reason why God should have mercy upon you than upon the ungodly; indeed, I see more reason for punishing you, for you have made a profession and belied it. How great your guilt! You see there is no reason for God’s grace that can be found in your person or in your character, but it is found in the divine heart.
2. Observe, that God, having thus declared the reason of His love to the backslider, goes on to tell him that the present sufferings, which he is now enduring as the result of his backslidings, should be mitigated. “I have refined thee, but not with silver,” &c.
3. Then comes His next word: “I have chosen thee in the furnace of affliction.” Though you are not open backsliders, perhaps you may be worse than those who are.
CONCLUSION.—Let us go one and all, whether we be unsaved sinners or backsliders, or may suspect ourselves to be either the one or the other—let us go to the dear fountain of His blood, whose open veins are the gates of healing to us; and together let us rejoice that He for His mercy’s sake can save us, and magnify Himself by the deed of mercy.—C. H. Spurgeon: Metropolitan Tabernacle Pulpit, No. 1041.
THE FURNACE OF AFFLICTION
Isa_48:10. I have chosen thee, &c.
No one can read the history of God’s ancient people without perceiving the wonderful compassion of God. Their numerous transgressions frequently call for the exercise of His justice; but He spared them in mercy. Sometimes He exercised them with heavy trials, placing them in the furnace of affliction; and it appears from the context that a consignment to such an ordeal has been salutary in its influence. A furnace is a fireplace or crucible for melting and refining gold or other metals (Pro_17:3; Pro_27:21). Sometimes it is the emblem of cruel bondage (Deu_4:20; Jer_9:4). Also of judgments and severe and grievous afflictions, by which God punishes the rebellious (Eze_22:18-20). By the furnace of affliction He also tries and proves His people, as in the text.
I. This furnace is afflictive. It is composed of numerous severe trials.
1. The scantiness of temporal things.
2. Bodily afflictions.
3. Bereavements.
4. Domestic trials of various kinds from ungodly relatives—refractory and disobedient children, &c. &c. Thousands of God’s people have been in this furnace. Even Jesus was a man of sorrows, and acquainted with grief.
II. This furnace is divinely appointed. Afflictions are not the result of chance (Job_5:6); not to be traced to mere natural causes; not the works of our enemies merely. They imply the moral government of God, and the wise and gracious arrangement of His providence. Every event is either His appointment, or has His all-wise permission (see Isa_45:7; Job_2:10; Job_34:29). Such views of the subject have reconciled and supported the minds of the godly under their various afflictions (Job_23:14; Psa_31:15; Lam_3:27). What a blessing that all is arranged by infinite wisdom and love! (H. E. I. 143, 179–188, 3675, 3676).
III. For God’s people this furnace is not vindictive, but gracious. Divine chastisement may be a kind of punishment for sin committed. It frequently supposes some fault, which it is intended to correct. But sometimes men are persecuted “for righteousness’ sake” (Mat_5:10). God will suffer affliction to befall us when we are cold and indifferent in His cause. But such punishment is not like that inflicted on the wicked. Punishment may be vindictive or corrective. The one is in wrath, the other in love; the one is for the good of society, the other for the good of the individual, to recover from the evil which affliction is intended to correct. God may be angry with His child, and not hate him. He may chastise him with His rod, yet love him with His whole heart (Heb_12:5-11; H. E. I. 56–74, 116, 189–196).
IV. This furnace is proportionate. That is, God will regulate its heat according to the circumstances of His people who may be placed there (Mal_3:3; 1Co_10:13; Isa_43:2; Zec_3:9; Heb_4:15; H.E. I. 198, 3677). The paternal relation He bears to His people will not permit Him to deal with them after the manner of the “fathers of our flesh.” There can be no caprice, no unwise or intemperate anger in Him; He treats them tenderly (Psa_103:8-9; Psa_103:13-14). Compassion is mixed with the severest dispensations, and a wise distinction made between the different members of His family.
V. The tendency of this furnace is beneficial. “I have chosen thee in the furnace of affliction.” A more proper translation would have been, “I have tried thee,” &c. [Delitsch: “I have proved thee”]. By affliction of various kinds I have proved thy faith, hope, patience, and love (H. E. I. 75–84). Observe, God has nevertheless chosen some in the furnace of affliction. He has met them there, and by His Spirit has subdued them, and brought them to repentance, faith, and consecration to Himself. The furnace of affliction has been instrumental in their conversion. The design of a position in this furnace is to purify the Christian from sin, to wean from the world, &c. The believer emanates from this furnace improved, refined (Jas_1:2-3; 1Pe_1:6-7, &c.; H. E. I. 85–90, 204–212, 3696–3702). Afflictions exercise the graces of the Christian (Rom_5:3-5). They preserve from sin. They assimilate the soul to Christ, who was “a man of sorrows.” They show the frailty of human life, and the vanity of the world. They teach sympathy with others (H. E. I. 135, 136). They make very humble, and break the haughty mind, and bring down the lofty thought (Isa_38:15). They induce a spirit of prayer (Psa_77:2, &c.) In short, God, by placing His people in the furnace of affliction, is educating them for heaven (H. E. I. 112–115, 215).
APPLICATION.—
1. Let the sublime design of this furnace induce patience and submission.
2. Remember the time of trial is but short. Called the day of adversity—the hour of affliction—but for a moment (H. E. I. 217, 218, 3705, 3706).—Helps for the Pulpit, 1st series, pp. 175–178.
Affliction as a furnace [1477]
[1477] See also outline: “The Fiery Ordeal of the Church,” vol. i. p. 347.
1. A furnace is prepared for gold (Pro_17:3). So afflictions are appointed for the saints, who are compared to gold.
2. A furnace refines gold, and makes it much purer than before; so afflictions refine and make more holy (Job_23:10).
3. A furnace is made sometimes very hot, according to the kind and condition of the metal; so are afflictions, sometimes, very grievous, heavy, and trying, as the case requires. [1480]
[1480] It requires an excessive heat to purify silver, and to consume all its dross. Were God to keep His people in the furnace till all their dross, sin, and corruption were removed they would be utterly consumed. His chastisements are, therefore, not fierce, but gradual; in mercy, and not in rigid justice.—Dr. Gill.
4. A furnace melts the gold, and makes it soft before it is refined; so afflictions those whom they are meant to purify.
5. A furnace will destroy tin, lead, &c., and also the drossy part of gold; so afflictions burn up the loose and hypocritical, and purge from His people all their corruptions.
6. The metal, when it comes forth from the furnace, is more prepared for its proper use; so are the people of God when they come forth from affliction. Therefore, let us be cheerful and hopeful while we are in the furnace.—B. Keach.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 General Information:
General Information:
Yahweh continues speaking to the people of Israel.
Read full note →
For the sake of my name I will defer my anger
Here the word "name" refers to Yahweh's reputation. AT: "For the sake of my reputation I will delay my anger" (See: Metonymy)
for my honor I will hold back from destroying you
This part of the sentence means basically the same thing as the first part. (See: Parallelism)
Look, I refined you, but not as silver; I have purified you in the furnace of affliction
Yahweh speaks of using affliction to purify his people as if they were precious metals and affliction were a furnace in which he refines them. (See: Metaphor)
for how can I allow my name to be profaned?
Yahweh uses a question to emphasize that he can never allow his own name to be dishonored. This can be stated in active form. AT: "for I cannot allow anyone to profane my name." (See: Rhetorical Question)
translationWords
name
anger
profane
silver
pure
afflicted
dishonor
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.