1 "Hear this, house of Jacob, you who are called by the name of Israel, and have come forth out of the waters of Judah; who swear by the name of Yahweh, and make mention of the God of Israel, but not in truth, nor in righteousness
*Minor differences ignored. Grouped by changes, with first version listed as example.
Hear this, O house of Jacob. He now addresses his discourse to the Jews; whom also he had chiefly in his eye, in the whole of the preceding chapter; for he was not sent to the Babylonians, but addresses them in such a manner as to wish that the Jews, to whom he had been especially appointed, should hear him. Accordingly, he foretold the destruction of the Babylonians, that the Jews might calmly wait for deliverance, and at the same time might not be terrified by the greatness and power of their enemies, [1] and that, relying on these promises, they might stand unmoved against all temptations. But because the Jews were obstinate, and did not believe those promises, and because Isaiah foresaw how great would be their hard-heartedness and obstinacy during their captivity, for that reason he reproves them with greater severity. Ezekiel shews still more clearly how inveterate was their unbelief, when they murmured against God, and cast away all confidence, and cared no more about the promises of God than about empty fables. It was not without reason, therefore, that Isaiah made use of such vehement language, in order to shew that they offered the highest insult to God by refusing to rely on his grace. Who are called by the name of Israel. He addresses "Israel," but that which was actually spurious, and which at that time had nothing more than the name of "Israel;" for he does not employ this honorable name for the sake of mentioning them in a respectful manner, but rather in order to put to shame their false boasting, because they had no riglit to glory in this empty title, from the truth of which they were widely estranged. Why did God honor Jacob with this name, but because he proved himself to be courageous and invincible in adversity? This appeared from that wrestling in which he contended with God; for when the Lord tries by various afflictions, he enters, as it were, into debate with us. (Genesis 32:25.) How, then, did this name apply to his posterity, if they were cast down and threw away all hope in adversity? Who have come out from the.waters of Judah. He next reproaches them with being descended from the holy fathers, and yet being utterly unlike them. By "the waters of Judah," he means metaphorically the source and fountain from which the Jews proceeded; for I do not approve of the childish attempt of the Jewish writers to explain the metaphor, which is borrowed in a highly natural manner from waters which flow from a distant place. Who swear by the name of Jehovah. Having censured them for being the degenerate and wicked children of holy fathers, he adds that they falsely pretend to the worship of God, and to a semblance of piety from which they are widely distant. Now, as "swearing" is a kind of worship of God, he here puts one department for the whole class, by a figure of speech, in which a part is taken for the whole. As idolaters offer an insult to God, when they swear by their idols, in like manner do the sincere worshippers of God render honor to God, by employing his name in oaths; for they acknowledge that they have one God, in whose name they glory. But here he attacks hypocrites who, with open mouth, loudly boasted of the name of God, and frequently mentioned his name, and yet in their hearts were greatly opposed to him. On this account he says, not in truth nor in righteousness, he employs the word "righteousness," to denote integrity and sincerity of heart, without which nothing can be acceptable to God; or rather "righteousness" and "truth" are synonymous terms; as if he had said, that it was mere pretense and hypocrisy to profess that they were the people of the true God, because their treachery openly proclaimed their falsehood.
1 - "De leurs ennemis."
Hear ye this - This is an address to the Jews regarded as in Babylon, and is designed to remind them of their origin, and of their privileges as the descendants of Jacob, and having the name of Israel (compare the notes at Isaiah 43:1).
And are come forth out of the waters of Judah - This metaphor is taken from a fountain which sends forth its streams of water, and the idea is, that they owed their origin to Judah, as the streams flowed from a fountain. A similar figure is used by Balaam in describing the vast increase of the Jews: Numbers. 34 'He shall pour the waters out of his buckets, and his seed shall be in many waters.' So in Deuteronomy 33:28 : 'The fountain of Jacob shall be upon a land of corn and wine.' So Psalm 68:26 :
Bless ye God in the congregations,
Jehovah, ye that are of the fountain of Israel.
Margin
The idea is, that Judah was the fountain, or origin of the people who were then exiled in Babylon. The ten tribes had revolted, and had been carried away, and the name of Benjamin had been absorbed in that of Judah, and this had become the common name of the nation. Perhaps Judah is mentioned here with honor as the fountain of the nation, because it was from him that the Messiah was to descend Genesis 49:10 : and this mention of his name would serve to bring that promise to view, and would be an assurance that the nation would not be destroyed, nor the power finally depart until He should come.
Which swear by the name - Who worship Yahweh, and acknowledge him as the only true God (see the notes at Isaiah 19:18; Isaiah 45:23; compare Isaiah 48:1; Isaiah 65:16).
And make mention - That is, in your prayers and praises. You acknowledge him, and profess to worship him.
But not in truth - In a hypocritical manner; not in sincerity. Compare Jeremiah 5:2 : 'And though they say, The Lord liveth, surely they swear falsely.'
Are come forth out of the waters of Judah "Ye that flow from the fountain of Judah" - ממי mimmey, "from the waters." Perhaps ממעי mimmeey, "from the bowels," So many others have conjectured, or מני יהודה meni yehudah, or מיהודה meyhudah, "from Judah." - Secker. But see Michaelis in Praelect, not. 22. And we have עין יעקב eyn yaakob, "the fountain of Jacob," Deuteronomy 33:28, and ממקור ישראל mimmekor yishrael, "from the fountain of Israel," Psalm 68:27. Twenty-seven MSS. of Kennicott's, six of De Rossi's and two of my own, with six editions, have מימי meymey, "from the days;" which makes no good sense.
Hear ye this, O house of Jacob, who are (a) called by the name of Israel, and have come forth out of (b) the waters of Judah, who swear by the name of the LORD, and make mention of the God of Israel, [but] not in truth, nor in righteousness.
(a) He detects their hypocrisy who claimed to be Israelites, but were not so.
(b) Meaning, the fountain and stock.
Hear ye this, O house of Jacob,.... Who were of the house and family of Jacob, his descendants and posterity; and who were of the house of the God of Jacob, had a name and a place there, at least in profession:
which are called by the name of Israel; a name given to Jacob, because of his prevalence with God in prayer; but these had only the name, not the thing, however not as yet; they were neither praying Jacobs, nor prevailing Israels; they were not Israelites indeed:
and are come forth out of the waters of Judah; that is, were of the seed of Judah, as the Targum, Aben Ezra, and Kimchi interpret it; these were waters out of his buckets, as Jarchi observes from Numbers 24:7, so we read of the fountain of Jacob, Deuteronomy 33:28. These were streams from thence; they were of the tribe of Judah, to whom the kingdom belonged; from whence was the chief ruler, the Shiloh, the King Messiah; they were of these waters, though not born again of water and of the Spirit:
which swear by the name of the Lord God; own him for their God, acknowledge him their Lord and King, and solemnly promise to serve him, and yield obedience to him:
and make mention of the God of Israel; or "remember" him (z) in their religious exercises; invoke his name, sing his praises, ask of him the ordinances of righteousness, honour him with their lips, speak honourably of him, and profess to remember his works of old at their solemn feasts:
but not in truth, nor in righteousness; not according to the will of God, nor truth of things; nor in the integrity of their hearts, but in an hypocritical way, and not in sincerity and uprightness; in word and tongue only, not in deed and in truth; worshippers of God they were externally, but not in spirit and truth.
(z) "recordantur", Munster, Vatablus.
The Jews valued themselves on descent from Jacob, and used the name of Jehovah as their God. They prided themselves respecting Jerusalem and the temple, yet there was no holiness in their lives. If we are not sincere in religion, we do but take the name of the Lord in vain. By prophecy they were shown how God would deal with them, long before it came to pass. God has said and done enough to prevent men's boasting of themselves, which makes the sin and ruin of the proud worse; sooner or later every mouth shall be stopped, and all become silent before Him. We are all born children of disobedience. Where original sin is, actual sin will follow. Does not the conscience of every man witness to the truth of Scripture? May the Lord prove us, and render us doers of the word.
THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS (Isaiah 48:1-5). (Isaiah. 48:1-22)
the waters of Judah--spring from the fountain of Judah (Numbers 24:7; Deuteronomy 33:28; Psalm 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring.
swear by . . . Lord-- (Isaiah 19:18; Isaiah 45:23; Isaiah 65:16).
mention--in prayers and praises.
not in truth-- (Jeremiah 5:2; John 4:24).
This third portion of the trilogy (Isaiah 46:1-13, Isaiah 47:1-15, 48) stands in the same relation to Isaiah 47:1-15, as Isaiah 46:3. to Isaiah 46:1-2. The prophecy is addressed to the great body of the captives. "Hear ye this, O house of Jacob, who are called by the name of Israel, and have flowed out of the waters of Judah, who swear by the name of Jehovah, and extol the God of Israel, not in truth and not in righteousness! For they call themselves of the holy city, and stay themselves upon the God of Israel, Jehovah of hosts His name." The summons to hear is based upon the Israelitish nationality of those who are summoned, to which they still cling, and upon the relation in which they place themselves to the God of Israel. This gives to Jehovah the right to turn to them, and imposes upon them the duty to hearken to Him. The blame, inserted by the way, points at the same time to the reason for the address which follows, and to the form which it necessarily assumes. "The house of Jacob" is not all Israel, as the following words clearly show, but, as in Isaiah 46:3, the house of Judah, which shared in the honourable name of Israel, but have flowed out of the waters, i.e., the source of Judah. The summons, therefore, is addressed to the Judaean exiles in Babylon, and that inasmuch as they swear by the name of Jehovah, and remember the God of Israel with praise (hizkı̄r b' as in Psalm 20:8), though not in truth and not in righteousness (1-Kings 3:6; Zac 8:8), i.e., without their state of mind (cf., Isaiah 38:3; Jeremiah 32:41) or mode of action corresponding to their confession, so as to prove that it was sincerely and seriously meant. The praise bestowed upon the persons summoned, which is somewhat spoiled by this, is explained in Isaiah 48:2; they call themselves after the holy city (this title is applied to Jerusalem both here and in Isaiah 52:1, as well as in the books of Daniel and Nehemiah). We may easily supply here, that the holiness of the city laid an obligation upon its citizens to be holy in their character and conduct. They also relied upon the God of Israel, whose name is Jehovah Zebaoth; and therefore He would require of them the fullest confidence and deepest reverence.
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.
*More commentary available at chapter level.