Isaiah 48

Hear this, house of Jacob, you who are called by the name of Israel, and have come out of the waters of Judah. You swear by the LORD’s name and invoke Israel’s God, but not in truth or in righteousness. Wesley: Called—Who are Israelites in name, but not in truth. Are come—From the lineage of your progenitor, Judah, as waters flow from a fountain. Swear—Who profess the true religion; (one act of religion being put for all) and call themselves by his name.

Israelites in name, not in truth; waters of Judah are lineage from the progenitor as waters from a fountain; swear is one act standing for the whole profession. Hear this, house of Jacob; called by the name of Israel; not in truth.

Hear this, house of Jacob, you who are called by the name of Israel. Calvin: addresses the Jews; spurious Israel with nothing more than the name; honorable name used to shame false boasting. Waters of Judah: fountain from which the Jews proceeded; degenerate children of holy fathers. Swear by Jehovah: one department of worship for the whole; hypocrites loudly boast his name yet in their hearts opposed. Not in truth nor in righteousness: mere pretense.

The name Israel shames false boasting; waters of Judah are the fountain of holy fathers, now degenerate; swear is one department for the whole; not in truth nor in righteousness is mere pretense. Wesley reads it the same way: Hear this, house of Jacob; called by the name, not in truth; hypocrites.

For they call themselves citizens of the holy city, and rely on the God of Israel; the LORD of Armies is his name. Wesley: Though—They glory that they are citizens of Jerusalem, a city sanctified by God, to be the place of his true worship, and gracious presence. And stay—Not by a true faith, but a vain confidence.

They glory as citizens of sanctified Jerusalem; stay is vain confidence, not true faith. Neither side disputes this: they call themselves citizens of the holy city and lean on the God of Israel; the LORD of Armies is his name.

For they call themselves citizens of the holy city, and rely on the God of Israel; the LORD of Armies is his name. Calvin: falsely boasted they were citizens of the holy city which they defiled. Rely on the God of Israel: empty confidence, not sincere belief; intoxicated by unfounded belief. Jehovah of hosts added as threatening.

The holy city they name they defile; rely is empty confidence; Jehovah of hosts threatens. Common ground with Wesley: they call themselves citizens of the holy city; stay/rely is vain or empty confidence; the LORD of Armies is his name.

I have declared the former things from of old. Yes, they went out of my mouth, and I revealed them. I did them suddenly, and they happened. From v. 4: I knew—Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. So here: the former things declared of old, gone out from his mouth, done suddenly, and come to pass are those clearer demonstrations.

He declared of old and did what he announced; the unbelieving nation of v. 4 got clearer demonstrations, not a new Wesley paragraph. The former things I declared of old; I did them; they came to pass. He declared, he did them, they came to pass; he is not discovering the former things as they unfold.

I have declared the former things from of old. Yes, they went out of my mouth, and I revealed them. I did them suddenly, and they happened. Calvin: long ago I declared the former things—accuses of ingratitude; he promised nothing he did not perform. Include Abraham’s prediction of captivity and restoration (Gen 15:13) and later predictions. Event did not happen by chance. They still would not believe they would return; some preferred Babylon; some suspected Cyrus’s craft.

Former things declared and performed, not chance; Abraham’s captivity-and-restoration word (Gen 15:13) and later predictions; unbelief still preferred Babylon or suspected Cyrus. Wesley concurs: he declared, he did them, they came to pass. He promised nothing he did not perform; the event did not happen by chance.

Because I knew that you are obstinate: your neck is an iron sinew, and your brow is bronze. Wesley: I knew—Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. Thy neck—Will not bow down to receive my yoke. Thy brow—Thou wast impudent.

Obstinacy is why the clearer demonstrations of v. 3; iron neck will not take the yoke; brass brow is impudence. I knew that you are obstinate; neck an iron sinew; forehead brass. I know; the demonstrations were given because he knew.

Because I knew that you are obstinate: your neck is an iron sinew, and your brow is bronze. Calvin: I knew thou art obstinate—iron sinew neck, brazen forehead—refractory and impudent. If depravity had not been incurable he would not have needed so many predictions. Two proofs of abandoned wickedness: not submissive, not ashamed to repent.

Iron neck and brass brow are refractory impudence; many predictions mark incurable depravity; two proofs—not submissive, not ashamed to repent. Common ground with Wesley: obstinate; iron sinew neck; brass/brazen forehead; impudent. I know.

I have declared it to you from of old; before it came to pass I showed it to you; lest you should say, My idol has done them. My engraved image and my molten image has commanded them.’ From v. 4: I knew—Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. So here: he declared them from of old; before it came to pass, lest that unbelieving nation say, My idol has done them.

The clearer demonstrations of v. 4 are so the idol cannot take the credit. Both readings: I declared them from of old; lest you should say, My idol has done them. He announced before it came to pass; he is not learning whether the idol did them.

I have declared it to you from of old; before it came to pass I showed it to you; lest you should say, My idol has done them. My engraved image and my molten image has commanded them.’ Calvin: foretold lest thou shouldest say Mine idol hath done them. Jews corrupted by Gentiles (Ezek 8). Foreknowledge connected with power: he not only foresaw but accomplished. Lamp of doctrine must shine.

Declared so the idol cannot claim the work; foreknowledge is joined to power—he foresaw and accomplished; the lamp of doctrine must shine. Wesley says as much: lest idols get the credit; I declared them from of old; before it came to pass. He not only foresaw but accomplished.

And you, won’t you declare it? I have shown you new things from this time, even hidden things, which you have not known. Wesley: See—As thou hast heard all these things, from time to time, seriously consider them. Declare—I call you to witness: must you not be forced to acknowledge the truth of what I say? Shewed—And I have now given thee new predictions of secret things, such as till this time were wholly unknown to thee, concerning thy deliverance out of Babylon by Cyrus.

Hear, then see, then witness; the new and hidden things are secret predictions of deliverance out of Babylon by Cyrus. You have heard it. Now see; will you not declare it?

And you, won’t you declare it? I have shown you new things from this time, even hidden things, which you have not known. Calvin: Thou hast heard, see all this—consider his word. Will ye not declare it: be heralds. New and hidden things: future captivity and redemption; human conjecture could not foresee.

Consider the word already heard; be heralds of it; the new and hidden things are captivity and redemption no conjecture could foresee. Common ground with Wesley: hear, see, declare; new and hidden things of Babylon’s furnace and deliverance. I announce; they have not known because he had not said.

They are created now, and not from of old. Before today, you didn’t hear them, lest you should say, Behold, I knew them.’ Wesley: Created—Revealed to thee by me; brought to light, as things are by creation. Not—not from these ancient times when other things were revealed to thee. I knew—Either by thine own sagacity: or by the help of thine idols.

Created is revealed, brought to light as by creation; not from the ancient times of the former things; lest they claim sagacity or the idols’ help. Both confess: created now, not long ago; you never heard of them before, so that you could not say, Look, I knew them. He creates them now by revealing them; they did not know them beforehand.

They are created now, and not from of old. Before today, you didn’t hear them, lest you should say, Behold, I knew them.’ Calvin: now first created—not known by sagacity, not fortune; so they cannot defraud the Spirit of praise.

Created now so sagacity and fortune cannot steal the Spirit’s praise. Common ground with Wesley: created now, not long ago; not by sagacity; lest you should say, Behold, I knew them. They are created now; they cannot defraud the Spirit of praise.

Yes, from of old your ear was not opened, for I knew that you dealt very treacherously, and were called a rebel. Wesley: Yea—The same thing is repeated, because this was so illustrious a proof of the infinite power and providence of God. Thine ear—Thou didst not hear, I did not reveal these things unto thee: for so this phrase of opening the ear is understood, 1Sam 9:15. I knew—I knew all these cautions were necessary to cure thine infidelity. Called—Justly, thou wast indeed such.

Never heard because he did not open the ear (1Sam 9:15); the cautions of v. 5–7 were to cure infidelity; called a rebel—justly, they were indeed such. Never heard, never known; ear not opened; I knew you would deal treacherously; called a rebel from before birth. I knew; called a rebel from before birth.

Yes, from of old your ear was not opened, for I knew that you dealt very treacherously, and were called a rebel. Calvin: I knew that by transgressing thou wouldest transgress. Rebel from the womb: nativity of the Church at the Exodus (Ex 12:51); they did not cease to act treacherously. Mask of the name Israel torn off.

He knew they would transgress; rebel from the womb is the Church’s nativity at the Exodus (Ex 12:51), Israel; they did not cease to act treacherously; the name Israel’s mask is torn off. Wesley concurs: never heard; I knew; called a rebel; treacherous. I knew.

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. Wesley: 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.

Spare and deliver out of captivity not for their sake but merely for his own, to vindicate his name—power, faithfulness, goodness praised. Shared loudly with Calvin: not for thy sake but my name; I defer anger; I don’t cut you off. I defer; I restrain; I don’t cut you off.

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. Calvin: For my name’s sake—owing to his mercy they survive; they deserved to perish a thousand times. Not owing to their merit that he brings them out of the grave of Babylon. Remission by free grace for God’s name’s sake. Sophists’ distinction on deserved satisfaction falls.

They survive by mercy, not merit; out of Babylon’s grave by free grace for his name’s sake; they deserved to perish a thousand times. Shared loudly with Wesley: not for thy sake but my name; I defer anger that I don’t cut you off. I defer; I restrain.

Behold, I have refined you, but not as silver. I have chosen you in the furnace of affliction. Wesley: Behold—Although I will not cut thee off, yet I will put thee into the furnace. Silver—Which is kept in the furnace so long till all the dross be purged away, I will not deal so rigorously with thee; for then I should wholly consume thee. I will chuse—God had in a manner rejected Israel, and therefore it was necessary he should chuse and try this people a second time.

Not cut off, yet into the furnace; not as silver—not kept till all dross is gone, or they would be consumed; chuse is a second choosing after a manner of rejection, to try this people again. Behold, I have refined you in the furnace of affliction; I will not cut you off.

Behold, I have refined you, but not as silver. I have chosen you in the furnace of affliction. Calvin: I have tried thee—moderation in chastising; stripes serviceable; we prove that which we do not wish to be lost. Not like silver: we contain nothing pure and would be consumed like chaff; he considers what we can endure; by secret influence of his Spirit makes punishments profitable. I have chosen thee in the furnace: choose means distinguish/preserve; wide difference between punishment of good men and of the wicked; even when he appears to abandon, he is still gracious.

Tried is prove-not-lose; not as silver because nothing in us is pure and we would be ashes; he tries what we can endure; the Spirit makes the stripes profitable; choose is distinguish/preserve; even apparent abandonment is still gracious. Wesley says as much: Behold, I have refined you in the furnace of affliction; I will not cut you off.

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. Wesley: It—This great work of delivering my people out of Babylon. Name—If I should not deliver my people, my name would be profaned and blasphemed. Glory—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.

It is deliverance out of Babylon; if he did not deliver, his name would be profaned; glory withheld from idolaters who would ascribe the divine to idols. Shared loudly with Calvin: deliver out of Babylon so idols cannot claim the glory; for my own sake, I will do it; my glory I will not give my glory to another. He will do it; he will not give his glory away.

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. Calvin: For my own sake—how would my name be profaned? I will not give my glory to another. Men do all they can to profane it; he preserves it. Connects our salvation with his glory. Would have been mocked “Where is their God?” (Ps 79:10; Deut 32:27).

He does it for his own sake; men profane, he preserves; salvation is bound to his glory; else the mock “Where is their God?” Shared loudly with Wesley: deliver out of Babylon so idols cannot claim the glory; for my own sake, I will do it; my glory I will not give my glory to another. He will do it; he will not give his glory away.