Isaiah 48:9
For the sake of My name I will delay My wrath; for the sake of My praise I will restrain it, so that you will not be cut off.
For the sake of My name
This phrase emphasizes God's commitment to His own reputation and character. In Hebrew, "name" (שֵׁם, shem) often signifies one's character or reputation. God's name is synonymous with His holiness, faithfulness, and sovereignty. Throughout the Bible, God acts to uphold the sanctity of His name, ensuring that His character is not maligned among the nations. This reflects a deep theological truth: God's actions are ultimately for His glory, and His name is a testament to His unchanging nature.

I will delay My wrath
The Hebrew word for "delay" (אָרִיךְ, arik) conveys the idea of prolonging or extending time. God's wrath, His righteous anger against sin, is postponed not because of any merit in the people but because of His mercy and patience. This delay is an act of grace, allowing time for repentance and redemption. Historically, Israel experienced periods of divine patience, where God withheld immediate judgment to provide opportunities for repentance.

and for My praise
The term "praise" (תְּהִלָּה, tehillah) in Hebrew is closely related to the concept of glory and worship. God's actions are designed to elicit praise from His people and the nations. By restraining His wrath, God demonstrates His attributes of mercy and justice, which in turn lead to His glorification. This phrase underscores the ultimate purpose of God's dealings with humanity: to bring about His praise and honor.

I will restrain it
The word "restrain" (חָשַׂךְ, chasak) means to hold back or keep in check. God's self-control in withholding His wrath is an expression of His sovereignty and grace. This restraint is not a sign of weakness but of divine strength and purpose. It reflects God's desire for reconciliation and His willingness to provide a path for redemption rather than immediate destruction.

so that you will not be cut off
The phrase "cut off" (כָּרַת, karat) in Hebrew often refers to being destroyed or removed from a covenant relationship. God's restraint ensures that His people are not completely destroyed, preserving a remnant for future restoration. This is a recurring theme in the prophetic literature, where despite Israel's unfaithfulness, God remains faithful to His covenant promises. This assurance of preservation is a testament to God's enduring commitment to His people and His redemptive plan for humanity.

Persons / Places / Events
1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book bearing his name. He prophesied to the Kingdom of Judah during a time of moral and spiritual decline.

2. God (Yahweh)
The speaker in this verse, God is addressing His people, Israel, through the prophet Isaiah. He emphasizes His sovereignty and mercy.

3. Israel
The chosen people of God, who are often rebellious and disobedient, prompting God's warnings and calls for repentance.

4. Babylonian Captivity
Although not directly mentioned in this verse, the context of Isaiah includes prophecies about the Babylonian exile, a significant event where the Israelites were taken captive due to their disobedience.

5. Judah
The southern kingdom of Israel, which is the primary audience of Isaiah's prophecies, including warnings and promises of restoration.
Teaching Points
God's Name and Glory
God's actions are often for the sake of His name and glory. Understanding this helps us see the bigger picture of His plans and purposes beyond our immediate circumstances.

Divine Patience
God's delay in executing wrath is an expression of His patience and mercy. This should lead us to repentance and gratitude, recognizing His kindness as an opportunity for transformation.

Human Rebellion and Divine Restraint
Despite human rebellion, God restrains His wrath. This teaches us about His enduring love and commitment to His covenant people, encouraging us to trust in His faithfulness.

The Importance of Repentance
God's restraint is not a sign of indifference but an invitation to repentance. We should respond to His patience by turning away from sin and seeking His forgiveness.

Living for God's Glory
As believers, we are called to live in a way that honors God's name. Our actions should reflect His character and bring Him praise.
Bible Study Questions
1. How does understanding God's motivation for delaying His wrath (for the sake of His name) change your perspective on His actions in your life?

2. In what ways can you see God's patience and restraint in your own life, and how should this influence your response to Him?

3. How does the concept of God's glory and name being central to His actions challenge or encourage you in your daily walk with Him?

4. Reflect on a time when you experienced God's mercy. How did that experience lead you to repentance or a deeper relationship with Him?

5. Considering the connection between Isaiah 48:9 and 2 Peter 3:9, how can you actively participate in God's desire for all to come to repentance in your community or sphere of influence?
Connections to Other Scriptures
Exodus 34:6-7
This passage describes God's character as merciful and gracious, slow to anger, and abounding in steadfast love, which aligns with His decision to delay wrath in Isaiah 48:9.

Psalm 103:8-10
These verses echo the theme of God's mercy and His restraint in dealing with human sinfulness, similar to His actions in Isaiah 48:9.

2 Peter 3:9
This New Testament verse speaks of God's patience and His desire for all to come to repentance, reflecting the same divine patience seen in Isaiah 48:9.
God's Supreme MotiveR. Tuck Isaiah 48:9
Mercy's Master MotiveCharles Haddon Spurgeon Isaiah 48:9
Things Worth Heeding Concerning God and ManW. Clarkson Isaiah 48:1-9
Lessons from the Past to the FutureE. Johnson Isaiah 48:1-11
God's Anger DeferredF. Delitzch, D.D.Isaiah 48:9-11
Mercy's Master MotiveIsaiah 48:9-11
People
Babylonians, Isaiah, Jacob
Places
Babylon, Chaldea
Topics
Anger, Cut, Cutting, Defer, Delay, Hold, Myself, Name's, Order, Praise, Refrain, Restrain, Sake, Wrath
Dictionary of Bible Themes
Isaiah 48:9

     1095   God, patience of
     4925   delay, divine
     5934   restraint
     8318   patience

Isaiah 48:9-10

     4019   life, believers' experience

Isaiah 48:9-11

     1185   God, zeal of
     4351   refining

Library
A River of Peace and Waves of Righteousness
'Oh that thou hadst hearkened to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea.'-- ISAIAH xlviii. 18. I. The Wonderful Thought of God here. This is an exclamation of disappointment; of thwarted love. The good which He purposed has been missed by man's fault, and He regards the faulty Israel with sorrow and pity as a would-be benefactor balked of a kind intention might do. O Jerusalem! 'how often would I have gathered thee.' 'If thou hadst known
Alexander Maclaren—Expositions of Holy Scripture

God's People in the Furnace
And the first observation I shall make will be this: all persons in the furnace of affliction are not chosen. The text says, "I have chosen thee in the furnace of affliction," and it implies that there may be, and there doubtless are, some in the furnace who are not chosen. How many persons there are who suppose that because they are tried, afflicted, and tempted, therefore they are the children of God, whereas they are no such thing. It is a great truth that every child of God is afflicted; but
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

Mercy's Master Motive
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 lovingkindness towards the seed of Abraham. I shall take the text to illustrate--first, the conversion of the sinner; and secondly, the reclaiming of the backslider; and I pray,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." Christ hath left us his peace, as the great and comprehensive legacy, "My peace I leave you," John xiv. 27. And this was not peace in the world that he enjoyed; you know what his life was, a continual warfare; but a peace above the world, that passeth understanding. "In the world you shall have trouble, but in me you shall have peace," saith Christ,--a peace that shall make trouble
Hugh Binning—The Works of the Rev. Hugh Binning

Peace in the Soul
Peace I leave with you: my peace I give unto you.--ST. JOHN 14:27. Peace is one of the great words of the Holy Scriptures. It is woven through the Old Testament and the New like a golden thread. It inheres and abides in the character of God,-- "The central peace subsisting at the heart Of endless agitation." It is the deepest and most universal desire of man, whose prayer in all ages has been, "Grant us Thy Peace, O Lord." It is the reward of the righteous, the blessing of the good, the crown
Henry Van Dyke—What Peace Means

After the Scripture.
"In the day that God created man, in the likeness of God created He him."--Gen. v. 1. In the preceding pages we have shown that the translation, "in Our image," actually means, "after Our image." To make anything in an image is no language; it is unthinkable, logically untrue. We now proceed to show how it should be translated, and give our reason for it. We begin with citing some passages from the Old Testament in which occurs the preposition "B" which, in Gen. i. 27, stands before image, where
Abraham Kuyper—The Work of the Holy Spirit

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone].
Thomas Watson—A Body of Divinity

Gifts Received for the Rebellious
Thou hast ascended on high, thou hast led captivity captive: Thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them. W hen Joseph exchanged a prison for the chief honour and government of Egypt, the advantage of his exaltation was felt by those who little deserved it (Genesis 45:4, 5) . His brethren hated him, and had conspired to kill him. And though he was preserved from death, they were permitted to sell him for a bond-servant. He owed his servitude,
John Newton—Messiah Vol. 2

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." All men love to have privileges above others. Every one is upon the design and search after some well-being, since Adam lost that which was true happiness. We all agree upon the general notion of it, but presently men divide in the following of particulars. Here all men are united in seeking after some good; something to satisfy their souls, and satiate their desires. Nay, but they
Hugh Binning—The Works of the Rev. Hugh Binning

Extent of Atonement.
VI. For whose benefit the atonement was intended. 1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness are infinitely the greatest good in and to the universe. He made the atonement to satisfy himself. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
Charles Grandison Finney—Systematic Theology

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went
J. W. McGarvey—The Four-Fold Gospel

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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