Isaiah 42:8
I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images.
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EXPOSITORY (ENGLISH BIBLE)
(8, 9) I am the Lord. . . .—The prophet grasps the full meaning of the name revealed in Exodus 3:15. It follows from that meaning that God cannot look with indifference on the transfer to the “graven image” of the worship due to Him. With his vision of Cyrus still present to his thoughts, the prophet again presses the unique point of prediction as distinguishing the religion of Israel from that of the heathen. The “former things” refer probably not to the remote past, but to Isaiah’s earlier prophecies, say the whole Assyrian cycle, on which he now looks back from his new stand-point; or even, as in Isaiah 41:22, to the near future of the conquests of Cyrus as compared with that which was to usher in the restoration of Israel.

Isaiah 42:8-9. I am the Lord — Hebrew, Jehovah; who have all being in and of myself, and give being to all my creatures. The everlasting, and unchangeable, and omnipotent God, who therefore both can and will fulfil all my promises. That is my name — Which I must own and justify to the world. He seems to allude to Exodus 3:14; Exodus 6:3. My glory will I not give to another — I will not any longer suffer that honour and worship which are peculiar to me to be given to idols, as it hath been, but I will, by the Messiah and his gospel, abolish idolatry out of the world. Behold, the former things are come to pass — As all things which I have formerly promised or foretold, have exactly come to pass in their proper seasons, and not one of them has failed; so you have great reason to believe that what I now promise, though it be new and strange to you, shall infallibly be accomplished. Before they spring forth I tell you of them — That when they come to pass you may know that I am God, and that this is my work. 42:5-12 The work of redemption brings back man to the obedience he owes to God as his Maker. Christ is the light of the world. And by his grace he opens the understandings Satan has blinded, and sets at liberty from the bondage of sin. The Lord has supported his church. And now he makes new promises, which shall as certainly be fulfilled as the old ones were. When the Gentiles are brought into the church, he is glorified in them and by them. Let us give to God those things which are his, taking heed that we do not serve the creature more than the Creator.I am the Lord - I am Yahweh. Here is also a change in the address. In the previous verses, God had addressed the Messiah. Here he turns to the people, and assures them that he is the only true God, and that he will not suffer the praise that is due to him to be given to any other, or to any graven image. The name Yahweh signifies being, or essential existence (see the note at Isaiah 1:9). It is a name which is given to none but the true God, and which is everywhere in the Scriptures used to distinguish him from all others.

That is my name - That is the name which I have chosen by which to distinguish myself from all idols, and which I regard as appropriately expressive of my existence and perfections. Thus it is used in Psalm 83:18 (compare Psalm 96:5). "And my glory." The glory, honor, or praise that is due to me.

Will I not give - I will not allow it to ascribed to another; I will not allow another to assume or receive the honor which is due to me.

To another - To any other; whether it be man, or whether it be an idol. God claims that all appropriate honors should be rendered to him, and that men should cherish no opinions, maintain no doctrines, indulge in no feelings, that would be derogatory to the honor of his name. This declaration is designed to counteract the propensity everywhere manifest to attribute to man that which belongs to God, or to ascribe to our own wisdom, skill, or power, that which he alone can accomplish.

Neither my praise - The praise which is due to me. He would not permit graven images to receive the praise of having done that which he himself had accomplished.

8. God turns from addressing Messiah to the people.

Lord—Jehovah: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (compare Ex 6:3; Ps 83:18; 96:5; Ho 12:5).

my—that is due to Me, and to Me alone.

I am the Lord, Heb. Jehovah; who have all being in and of myself, and give being to all my creatures, and to all my promises, as this name signifies. The everlasting, and unchangeable, and omnipotent God, who therefore both can and will fulfil all my promises, and plead the cause and set up the kingdom of my Son in spite of all opposition, and destroy all those idols which are set up against him and inc.

That is my name, which I must own and justify to the world. He seems to allude to Exodus 3:14,15 6:3.

My glory will I not give to another, neither my praise to graven images; I will not any longer suffer that honour and worship which is peculiar to me to be given to idols, as it hath been, but I will by Christ and the gospel abolish idolatry in the world. I am the Lord, that is my name,.... Jehovah, a name expressive of his self-existence, eternity, and immutability; a name by which be made himself known to Israel of old, and which is peculiar to him, and does not belong to another, and so distinguishes him from all false gods; see Exodus 3:14 or, "Hu is my name" (p); to which "he himself the same", answers; see Psalm 102:27, compared with Hebrews 13:8 and this is one of the names of God with the Jews (q); as Hou is with the Turks to this day; which, in Arabic, signifies "him": that is, God, as Monsieur Thevenot (r) observes; see Isaiah 48:12,

and my glory will I not give to another; that is, to another god, to a strange god, to an idol; as that has not the nature, it ought not to have the name of deity, nor divine worship given to it: this the Lord will not admit of, but will punish those, be they Heathens, or are called Christians, that give the glory to idols that is due unto his name. This is not to be understood to the exclusion of the Son and Spirit, who are with the Father the one Jehovah, and share in the same glory; the Son is the brightness of his Father's glory, and the Spirit is the Spirit of glory, Hebrews 1:3 nor will he suffer the glory of the justification, salvation, and conversion of men, to be given to their works, will, and power, which is entirely due to his own grace, to the blood and righteousness of his Son, and to the energy of the divine Spirit:

neither my praise to graven images; which serves to explain the former clause, what is meant by his "glory", and who by "another", to whom he will not give it. Papists should observe this, for it respects not merely or only the graven images of the Heathens, but chiefly those among them that bear the Christian name; for this relates to New Testament times. The Targum is,

"and my glory, in which I am revealed to you, I will not give to another people; nor my praise to worshippers of images.''

(p) (q) Seder Tephillot. fol. 1. 2. & 4, 1. Ed. Basil. (r) Travels. part 1. B. 1. c. 31. p. 41.

I am the LORD: that is my name: and my {o} glory will I not give to another, neither my praise to graven images.

(o) I will not permit my glory to be diminished: which I would do if I were not faithful.

EXEGETICAL (ORIGINAL LANGUAGES)
8. my glory … another] (Cf. ch. Isaiah 48:11)—the glory of true deity, which would be forfeited if Jehovah were unable to predict the future, or if His predictions should fail (Isaiah 42:9).Verse 8. - I am the Lord; rather, I the Lord. The sense runs on from the preceding verses: "I, the Lord, will do all this, I who am all that the Name" Jehovah' signifies - self-existent, eternal, self-sufficing, independent, omnipotent, and therefore unique, one whose glory cannot be shared with any other being that exists - least of all with images, which are mere vanity and nothingness." The prophet then proceeds to describe how the servant of Jehovah will manifest Himself in the world outside Israel by the promulgation of this right. "He will not cry, nor lift up, nor cause to be heard in the street, His voice." "His voice" is the object of "lift up," as well as "cause to be heard." With our existing division of the verse, it must at least be supplied in thought. Although he is certain of His divine call, and brings to the nations the highest and best, His manner of appearing is nevertheless quiet, gentle, and humble; the very opposite of those lying teachers, who endeavoured to exalt themselves by noisy demonstrations. He does not seek His own, and therefore denies Himself; He brings what commends itself, and therefore requires no forced trumpeting.
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