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Selected Verse: Isaiah 48:9 - Strong Concordance

Verse	Translation	Text
Isa 48:9	Strong Concordance	For my name's [08034] sake will I defer [0748] mine anger [0639], and for my praise [08416] will I refrain [02413] for thee, that I cut thee not off [03772].
	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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."

Notes on the Bible, by Albert Barnes, [1834]
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). 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.

Notes on the Bible, by Albert Barnes, [1834]

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).

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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The people now expiating its offences in exile has been from time immemorial faithless and inclined to apostasy; nevertheless Jehovah will save it, and its salvation is therefore an unmerited work of His compassion. "For my name's sake I lengthen out my wrath, and for my praise I hold back towards thee, that I may not cut thee off. Behold, I have refined thee, and not in the manner of silver: I have proved thee in the furnace of affliction. For mine own sake, for mine own sake I accomplish it (for how is it profaned!), and my glory I give not to another." The futures in Isa 48:9 affirm what Jehovah continually does. He lengthens out His wrath, i.e., He retards its outbreak, and thus shows Himself long-suffering. He tames or chains it (חטם, like Arab. chṭm, root טם, compare domare, root Sanscr. dam, possibly also to dam or damp) for the sake of Israel, that He may not exterminate it utterly by letting it loose, and that for the sake of His name and His praise, which require the carrying out of His plan to salvation, on which the existence of Israel depends. What Israel has hitherto experienced has been a melting, the object of which was not destruction, but testing and refinement. The Beth of בכסף ולא is not Beth pretii in the sense of "not to gain silver," or "not so that I should have gained silver as operae pretium," as Umbreit and Ewald maintain (and even Knobel, who explains it however as meaning "in the accompaniment of silver," though in the same sense). Such a thought would be out of place and purposeless here. Nor is Rosenmller's explanation admissible, viz., "not with silver, i.e., with that force of fire which is necessary for the smelting out of silver." This is altogether unsuitable, because the sufferings inflicted upon Israel did resemble the smelting out of the precious metal (see Isa 1:25). The Beth is rather the Beth essentiae, which may be rendered by tanquam, and introduces the accusative predicate in this instance, just as it introduces the nominative predicate in the substantive clause of Job 23:13, and the verbal clause of Psa 39:7. Jehovah melted Israel, but not like silver (not as men melt silver); the meaning of which is, not that He melted it more severely, i.e., even more thoroughly, than silver, as Stier explains it, but, as the thought is positively expressed in Isa 48:10, that the afflictions which fell upon Israel served as a smelting furnace (kūr as in Deu 4:20). It was, however, a smelting of a superior kind, a spiritual refining and testing (bâchar is Aramaic in form, and equivalent to bâchan). The manifestation of wrath, therefore, as these expressions affirm, had a salutary object; and in this very object the intention was involved from the very first, that it should only last for a time. He therefore puts an end to it now for His own sake, i.e., not because He is induced to do so by the merits of Israel, but purely as an act of grace, to satisfy a demand made upon Him by His own holiness, inasmuch as, if it continued any longer, it would encourage the heathen to blaspheme His name, and would make it appear as though He cared nothing for His own honour, which was inseparably bound up with the existence of Israel. The expression here is curt and harsh throughout. In Isa 48:9, למען and אפּי are to be supplied in thought from Isa 48:9; and in the parenthetical exclamation, יחל איך (niphal of חלל, as in Eze 22:26), the distant word שׁים (my name), also from Isa 48:9. "I will do it" refers to the carrying out of their redemption (cf., Isa 44:23). In Eze 36:19-23 we have, as it were, a commentary upon Isa 48:11.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The people now expiating its offences in exile has been from time immemorial faithless and inclined to apostasy; nevertheless Jehovah will save it, and its salvation is therefore an unmerited work of His compassion. "For my name's sake I lengthen out my wrath, and for my praise I hold back towards thee, that I may not cut thee off. Behold, I have refined thee, and not in the manner of silver: I have proved thee in the furnace of affliction. For mine own sake, for mine own sake I accomplish it (for how is it profaned!), and my glory I give not to another." The futures in Isa 48:9 affirm what Jehovah continually does. He lengthens out His wrath, i.e., He retards its outbreak, and thus shows Himself long-suffering. He tames or chains it (חטם, like Arab. chṭm, root טם, compare domare, root Sanscr. dam, possibly also to dam or damp) for the sake of Israel, that He may not exterminate it utterly by letting it loose, and that for the sake of His name and His praise, which require the carrying out of His plan to salvation, on which the existence of Israel depends. What Israel has hitherto experienced has been a melting, the object of which was not destruction, but testing and refinement. The Beth of בכסף ולא is not Beth pretii in the sense of "not to gain silver," or "not so that I should have gained silver as operae pretium," as Umbreit and Ewald maintain (and even Knobel, who explains it however as meaning "in the accompaniment of silver," though in the same sense). Such a thought would be out of place and purposeless here. Nor is Rosenmller's explanation admissible, viz., "not with silver, i.e., with that force of fire which is necessary for the smelting out of silver." This is altogether unsuitable, because the sufferings inflicted upon Israel did resemble the smelting out of the precious metal (see Isa 1:25). The Beth is rather the Beth essentiae, which may be rendered by tanquam, and introduces the accusative predicate in this instance, just as it introduces the nominative predicate in the substantive clause of Job 23:13, and the verbal clause of Psa 39:7. Jehovah melted Israel, but not like silver (not as men melt silver); the meaning of which is, not that He melted it more severely, i.e., even more thoroughly, than silver, as Stier explains it, but, as the thought is positively expressed in Isa 48:10, that the afflictions which fell upon Israel served as a smelting furnace (kūr as in Deu 4:20). It was, however, a smelting of a superior kind, a spiritual refining and testing (bâchar is Aramaic in form, and equivalent to bâchan). The manifestation of wrath, therefore, as these expressions affirm, had a salutary object; and in this very object the intention was involved from the very first, that it should only last for a time. He therefore puts an end to it now for His own sake, i.e., not because He is induced to do so by the merits of Israel, but purely as an act of grace, to satisfy a demand made upon Him by His own holiness, inasmuch as, if it continued any longer, it would encourage the heathen to blaspheme His name, and would make it appear as though He cared nothing for His own honour, which was inseparably bound up with the existence of Israel. The expression here is curt and harsh throughout. In Isa 48:9, למען and אפּי are to be supplied in thought from Isa 48:9; and in the parenthetical exclamation, יחל איך (niphal of חלל, as in Eze 22:26), the distant word שׁים (my name), also from Isa 48:9. "I will do it" refers to the carrying out of their redemption (cf., Isa 44:23). In Eze 36:19-23 we have, as it were, a commentary upon Isa 48:11.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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³⁸ But he, being full of compassion [07349], forgave [03722] their iniquity [05771], and destroyed [07843] them not: yea, many a time [07235] turned [07725] he his anger [0639] away [07725], and did not stir up [05782] all his wrath [02534].

¹¹ For mine own sake, even for mine own sake, will I do [06213] it: for how should my name be polluted [02490]? and I will not give [05414] my glory [03519] unto another [0312].

⁵ Hear [08085] the word [01697] of the LORD [03068], ye that tremble [02730] at his word [01697]; Your brethren [0251] that hated [08130] you, that cast you out [05077] for my name's [08034] sake, said [0559], Let the LORD [03068] be glorified [03513]: but he shall appear [07200] to your joy [08057], and they shall be ashamed [0954].

²⁵ I, even I, am he that blotteth out [04229] thy transgressions [06588] for mine own sake, and will not remember [02142] thy sins [02403].

¹¹ For mine own sake, even for mine own sake, will I do [06213] it: for how should my name be polluted [02490]? and I will not give [05414] my glory [03519] unto another [0312].

¹⁹ And I scattered [06327] them among the heathen [01471], and they were dispersed [02219] through the countries [0776]: according to their way [01870] and according to their doings [05949] I judged [08199] them.
²⁰ And when they entered [0935] unto the heathen [01471], whither they went [0935], they profaned [02490] my holy [06944] name [08034], when they said [0559] to them, These are the people [05971] of the LORD [03068], and are gone forth [03318] out of his land [0776].
²¹ But I had pity [02550] for mine holy [06944] name [08034], which the house [01004] of Israel [03478] had profaned [02490] among the heathen [01471], whither they went [0935].
²² Therefore say [0559] unto the house [01004] of Israel [03478], Thus saith [0559] the Lord [0136] GOD [03069]; I do [06213] not this for your sakes, O house [01004] of Israel [03478], but for mine holy [06944] name's [08034] sake, which ye have profaned [02490] among the heathen [01471], whither ye went [0935].
²³ And I will sanctify [06942] my great [01419] name [08034], which was profaned [02490] among the heathen [01471], which ye have profaned [02490] in the midst [08432] of them; and the heathen [01471] shall know [03045] that I am the LORD [03068], saith [05002] the Lord [0136] GOD [03069], when I shall be sanctified [06942] in you before their eyes [05869].

²³ Sing [07442], O ye heavens [08064]; for the LORD [03068] hath done [06213] it: shout [07321], ye lower parts [08482] of the earth [0776]: break forth [06476] into singing [07440], ye mountains [02022], O forest [03293], and every tree [06086] therein: for the LORD [03068] hath redeemed [01350] Jacob [03290], and glorified [06286] himself in Israel [03478].

⁹ For my name's [08034] sake will I defer [0748] mine anger [0639], and for my praise [08416] will I refrain [02413] for thee, that I cut thee not off [03772].

²⁶ Her priests [03548] have violated [02554] my law [08451], and have profaned [02490] mine holy things [06944]: they have put no difference [0914] between the holy [06944] and profane [02455], neither have they shewed [03045] difference between the unclean [02931] and the clean [02889], and have hid [05956] their eyes [05869] from my sabbaths [07676], and I am profaned [02490] among [08432] them.

⁹ For my name's [08034] sake will I defer [0748] mine anger [0639], and for my praise [08416] will I refrain [02413] for thee, that I cut thee not off [03772].

²⁰ But the LORD [03068] hath taken [03947] you, and brought you forth [03318] out of the iron [01270] furnace [03564], even out of Egypt [04714], to be unto him a people [05971] of inheritance [05159], as ye are this day [03117].

¹⁰ Behold, I have refined [06884] thee, but not with silver [03701]; I have chosen [0977] thee in the furnace [03564] of affliction [06040].

⁷ And now, Lord [0136], what wait [06960] I for? my hope [08431] is in thee.

¹³ But he is in one [0259] mind, and who can turn [07725] him? and what his soul [05315] desireth [0183], even that he doeth [06213].

²⁵ And I will turn [07725] my hand [03027] upon thee, and purely [01253] purge away [06884] thy dross [05509], and take away [05493] all thy tin [0913]:

⁹ For my name's [08034] sake will I defer [0748] mine anger [0639], and for my praise [08416] will I refrain [02413] for thee, that I cut thee not off [03772].

¹¹ For mine own sake, even for mine own sake, will I do [06213] it: for how should my name be polluted [02490]? and I will not give [05414] my glory [03519] unto another [0312].