Isaiah 48:11
For My own sake, My very own sake, I will act; for how can I let Myself be defamed? I will not yield My glory to another.
For My own sake, My very own sake, I will act;
This phrase emphasizes God's motivation for action, which is rooted in His own character and purposes. In the context of Isaiah, God is addressing the Israelites, who have been unfaithful. His actions are not just for their benefit but to uphold His own name and reputation. This reflects the biblical theme that God's ultimate purpose is His own glory (Ezekiel 20:9, 14, 22). The repetition underscores the importance and certainty of His actions. Historically, this is set during the Babylonian exile, a time when God's people needed reassurance of His sovereignty and faithfulness.

for how can I let Myself be defamed?
Here, God is concerned with His reputation among the nations. The defamation of God's name would occur if His promises to Israel were not fulfilled, suggesting that His power and faithfulness could be questioned. This reflects the cultural context of the ancient Near East, where the reputation of a deity was tied to the success and status of its people. Theologically, it highlights the importance of God's name and character, as seen in the Third Commandment (Exodus 20:7).

I will not yield My glory to another.
This statement asserts God's exclusive claim to glory, a recurring theme in Isaiah (Isaiah 42:8). It underscores the monotheistic belief that Yahweh alone is God, contrasting with the polytheistic practices surrounding Israel. This is a direct challenge to idolatry, which was prevalent in the ancient world. Theologically, it points to the uniqueness of God and His rightful place as the sole object of worship. In a typological sense, this foreshadows the New Testament revelation of Jesus Christ, who shares in the divine glory (John 17:5), affirming the unity and exclusivity of the Godhead.

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 and spoke of both judgment and redemption.

2. God (Yahweh)
The central figure in this verse, God is speaking about His own actions and motivations, emphasizing His sovereignty and the protection of His glory.

3. Israel
The nation to whom Isaiah is prophesying. They are often the subject of God's messages through Isaiah, including calls to repentance and promises of deliverance.

4. Babylonian Captivity
Although not directly mentioned in this verse, the context of Isaiah 48 includes the impending Babylonian captivity, a significant event in Israel's history.

5. Glory
A key theme in this verse, referring to the honor and majesty that belong to God alone, which He will not share with idols or false gods.
Teaching Points
God's Sovereignty and Glory
God acts for His own sake, underscoring His sovereignty and the importance of His glory. Believers are called to recognize and honor God's supreme authority in their lives.

The Jealousy of God
God's refusal to share His glory with another highlights His jealousy for His name. Christians should be vigilant against idolatry in all its forms, ensuring that God alone is glorified.

God's Faithfulness to His Name
God's actions are consistent with His character and promises. Believers can trust in God's faithfulness and His commitment to His own glory, which assures us of His reliability.

The Call to Reflect God's Glory
As image-bearers of God, Christians are called to reflect His glory in their lives. This involves living in a way that honors God and points others to His majesty.

The Assurance of God's Action
God's declaration that He will act for His own sake provides assurance that His purposes will prevail. Believers can find comfort in knowing that God's plans are unstoppable and for His glory.
Bible Study Questions
1. How does understanding God's motivation for His own glory impact your view of His actions in your life?

2. In what ways can you ensure that you are not giving God's glory to another in your daily life?

3. How does the theme of God's glory in Isaiah 48:11 connect with the New Testament understanding of Jesus' exaltation?

4. What are some practical steps you can take to reflect God's glory in your community?

5. How does the assurance of God's action for His own sake provide comfort and confidence in uncertain times?
Connections to Other Scriptures
Exodus 20:5
This verse connects to the theme of God's jealousy for His glory, as He commands that no other gods be worshiped.

Isaiah 42:8
Similar to Isaiah 48:11, this verse emphasizes that God will not give His glory to another, reinforcing His unique divinity.

Ezekiel 36:22-23
These verses highlight God's actions for the sake of His holy name, paralleling the motivation expressed in Isaiah 48:11.

Philippians 2:9-11
In the New Testament, the exaltation of Jesus Christ is described as bringing glory to God, showing the continuity of God's glory being central to His actions.

Revelation 4:11
This verse speaks to the worthiness of God to receive glory, honor, and power, echoing the themes of divine glory found in Isaiah.
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
The Divine Aim in Human AfflictionW. Clarkson Isaiah 48:10, 11
People
Babylonians, Isaiah, Jacob
Places
Babylon, Chaldea
Topics
Act, Defamed, Glory, Honour, Myself, Polluted, Profaned, Sake, Shamed, Yield
Dictionary of Bible Themes
Isaiah 48:11

     1194   glory, divine and human

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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