Isaiah 48:4

Isa 48:4 Because I knew that thou [art] obstinate, and thy neck [is] an iron sinew, and thy brow brass;

Ver. 4. Because I knew that thou art obstinate.] Heb., Hard, obdurate; therefore do I so inculcate these things, if by any means I may mollify thee. Hypocrites are harder to be wrought upon than other sinners.

And thy neck is an iron sinew.] Thou art utterly averse from, yea, adverse to any good; no more bended thereunto than if the body had for every sinew a plate of iron.

And thy brow brass.] Sinews of iron argue a natural impotence, and somewhat more; but brows of brass impudence in evil; quando pudet non esse impudentes, when men are shameless in sin, setting it "upon the cliff of the rock," {Eze 24:7} and "declaring it as Sodom." {Isa 3:9}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

I have done for thee more than I promised, that thy stubbornness and impudence might have been overcome.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

obstinate--Hebrew, "hard" (Deu 9:27; Eze 3:7, Margin).

iron sinew--inflexible (Act 7:51).

brow brass--shameless as a harlot (see Jer 6:28; Jer 3:3; Eze 3:7, Margin).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(4) Because I knew that thou art obstinate . . .—The point is that Jehovah foresees not only the conquests of Cyrus, but the obduracy of His own people. In Egypt (Jeremiah 44) and in Babylon, as of old, they were still a stiff-necked people, inclined (Isa_48:5), to ascribe their deliverance to another god, and to worship that god in the form of a graven image.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. Cf. Eze_3:7-9.

thy neck is an iron sinew] Cf. for the idea Exo_32:9; Deu_9:6; Deu_9:13.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Because I knew that thou art obstinate,.... Or "hard" (a), hard hearted, an obdurate and rebellious people, contradicting and gainsaying:

and thy neck is as an iron sinew; stiffnecked, inflexible, not compliant with the will of God, and his commands; unwilling to admit his yoke, and bear it:

and thy brow brass; impudent, not ashamed of sin, nor blushing at it, refusing to receive correction for it, having a whore's forehead. This the Lord knew and foreknew, and therefore declared before hand what would come to pass unto them; who otherwise would have had the assurance to have ascribed them to themselves, or their idols, and not to him.

(a) "quod durus tu es", Pagninus, Montanus; "te durum esse", Junius & Tremellius, Piscator, Vitringa.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Because I knew that thou art obstinate - I made these frequent predictions, and fulfilled them in this striking manner, because I knew that as a people, you were prone to unbelief, and in order that you might have the most full and undoubted demonstration of the truth of what was declared. As they were disinclined to credit his promises, and as he saw that in their long captivity they would be prone to disbelieve what he had said respecting their deliverance under Cyrus, he had, therefore, given them these numerous evidences of the certainty of the fulfillment of all his prophecies, in order that their minds might credit what he said about their return to their own land.

That thou art obstinate - Margin, as Hebrew, ‘Hard,’ The sense is, that they were obstinate and intractable - an expression probably taken from a bullock which refuses to receive the yoke. The word hard, as expressive of obstinacy, is often combined with others. Thus, in Exo 32:9; Exo 34:9, ‘hard of neck,’ that is, stiff-necked, stubborn; ‘hard of face’ Eze 2:4; ‘hard of heart’ Eze 3:7. The idea is, that they were, as a people, obstinate, rebellious, and indisposed to submit to the laws of God - a charge which is often brought against them by the sacred writers, and which is abundantly verified by all their history as a people (compare Exo 32:9; Exo 33:3-5; Exo 34:9; Deu 9:6-13; Deu 31:27; 2Ch 30:8; Eze 2:4; Act 7:51).

Thy neck is an iron sinew - The word גיד giyd means properly a cord, thong, or band; then a nerve, sinew, muscle, or tendon. The metaphor is taken from oxen when they make their neck stiff, and refuse to submit it to the yoke.

And thy brow brass - Thy forehead is hard and insensible as brass. The phrase is applied to the shameless brow of a harloi Jer 3:3; Eze 3:7, where there is an utter want of modesty, and consummate impudence. A brow of brass is an image of insensibility, or obstinacy (so in Jer 6:28).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Brass; unblushing, Jeremias iii. 3. (Calmet) --- Os tuum ferreum. (Cicero, contra Pis.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Because I knew: therefore I gave thee the more and clearer demonstrations of my Divine nature and providence, because I knew thou wast an unbelieving and perverse nation, that would not easily nor willingly be convinced.

Thy neck is an iron sinew, which will not bow down to receive my yoke, nor to obey my commands. It is a metaphor taken from untamed and stubborn cattle; of which see also Neh 9:29; Zec 7:11; Act 7:51. The sense is, I considered that thou wast unteachable and incorrigible.

Thy brow brass; thou wast impudent, and therefore wouldst boldly pretend that thou didst forsake me, for want of full conviction of my Divine authority, and of thy duty; therefore I determined that I would leave thee without excuse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I knew that thou art obstinate; literally, hard, or stiff the adjective used in the phrase translated in our version "stiff-necked." The idea is still more forcibly expressed in the following clause thy neck is an iron sinew; or rather, a band of iron, as stiff as if it were made-of the hardest metal. And thy brow brass. The exact simile here used does not occur elsewhere in Scripture. It seems to be the origin of our expressions, "brazen,... brazen-faced," "to brazen a thing out." The forehead may be hardened for a good or for a bad purpose; in obstinacy or in a determination to resist evil. (comp. Isa_1:7 and Eze_3:8 with Jer_5:3 Eze_3:7 Zec_7:12) Here the hardening is evil, marking defiance and self-will.

HOMILIES BY W.M. STATHAM Ver. 4. The revealing truth.

"I knew that thou art obstinate." We blame this in a child. We sometimes falsely call it firmness in a man. This is a mistake. Firmness is only in a Moral sense such, when it is infused by faith, governed by reason, approved by conscience, and consecrated to some noble and godlike end.

I HERE IS A REVELATION OF HUMAN POWER. Man can stand out against God. This is marvellous, but it is at the basis of all moral freedom and responsibility. The original Hebrew means "hard so hard that the tenderest revelations of Divine love cannot melt the heart; so hard that the spectacle of the ruin and misery which rebellion everywhere brings does not create repentance and "returning.

II HERE IS A REVELATION OF DIVINE KNOWLEDGE. "I knew." Man cannot see his brother"s inner countenance. God can. "Thy neck is an iron sinew, and thy brow brass." Let not man say that any law of necessity has compelled his defiant course. Let him not say that it has been demanded of him by the idols of fashion and custom. "Before it came to pass I showed it thee, lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them." God knows that the soul has stood out against all Divine warnings, invitations, rebukes, and interpositions. "O Israel, thou hast destroyed thyself! W.M.S.

Obstinacy.

The figures used are the stiff, unbending neck, that will yield to no persuasions; and the hard brow that can resist, as does the brow of the butting animal. The point which may be variously illustrated and enforced is that such obstinacy is a result of previous conduct. The obstinacy that is only a stubbornness of natural disposition can be dealt with efficiently by educational methods. The obstinacy which results from prolonged moral conditions is well-nigh irremediable, and brings a man under crushing Divine judgments.

I THE BEGINNING OF MORAL OBSTINACY IS A LOSS OF SPIRITUAL SENSIBILITY. The proper attitude before God is one of openness, humility, and self-distrust. The renewed soul is delicately sensitive to every expression of the Divine will, and to everything that is in harmony with the Divine mind. And the maintaining of that sensitiveness is absolutely essential to the keeping of right relations with God. Piety is closely akin to meekness and gentleness. It loves to obey, to follow, to be led. We have no will but God"s will for us. To lose this "sensibility" is grave danger. It is to step on a slippery slide. Therefore should we "keep our heart with all diligence," and be most jealous over those various spiritual influences that help to make our hearts more tender.

II SUCH LOST SENSIBILITY MAY BE RECOVERED. At least in the earlier stages of it. But our peril lies precisely in this, that it is a very subtle form of spiritual disease, and, like some forms of bodily disease, it does not plainly show itself until it has gained strength, and gripped us with a firm hold. Our best sign of the presence of the evil is fading pleasure in Christian worship and devotion. We are in danger if we have lost the joy out of our religious duties and associations; and we should seek at once for the recovery of tone and fervour.

III SUCH LOST SENSIBILITY MAY PASS INTO SELF-RELIANCE. It certainly will if earnest efforts toward recovery are not made. The man who feels he is getting to be alone will try to stand alone. He who looses the hand that steadied him will try to walk steadily by himself. He who refuses to humble himself and recover his lost place will puff himself up with pride and vain confidences.

IV SUCH SELF-RELIANCE IS IN DANGER OF BECOMING HOPELESS OBSTINACY. The man who persists in forcing his own way finds that ever fresh strength must be put into the forcing, until, like Pharaoh of old, he becomes hardened to resist even God"s judgments. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

THE PROBABILITY AND USE OF INSPIRED PREDICTIONS

Isa_48:3. I have declared the former things, &c.

I. Is it quite plain that any being that is distinguished above others must be exalted, either by knowledge or by power, or by both? Hence God is known in this way, and chiefly by knowledge.

II. The uses of inspired predictions.

1. Study the book that contains them.

2. Watch God’s providence, and see how it fulfils His word.

3. Learn from hence to admire and adore the omniscience and faithfulness of God.

4. Expect all that God has predicted, both for time and eternity.—Dr. J. Bennett. Biblical Museum, in loco.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

I knew - Therefore I gave thee clearer demonstrations of my nature and providence, because I knew thou wast an unbelieving nation. Thy neck - Will not bow down to receive my yoke. Thy brow - Thou wast impudent.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“From my knowing.” This may either mean ‘because I knew’ or ‘since I knew’, or the last may be included in the first, as in Isa 43:4. “That thou art hard.” This is commonly considered an ellipsis for hard-hearted or stiff-necked; more probably the latter, as the sense required by the context is not so much that of insensibility as that of obstinate perverseness. The same idea is expressed still more strongly by the following words, “and an iron sinew (is) thy neck; and thy forehead brass.” The hardening of the face or forehead, which is sometimes used in a good sense (e.g. Isa 50:7), here denotes shameless, persistency in opposition to the truth.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Because of My knowledge that you are obstinate. Heb. מִדַּעְתִּי. Because I knew you, that you are obstinate, and if the miracle would come and I had not told of it before, you would say, “My idol performed them, and they were not from the Holy One, blessed be He.” Therefore, I told you from then; when it had not yet come to pass etc. מִדַּעְתִּי [although usually translated ‘from My knowledge,’ in this case,]; the ‘mem’ denotes the giving of a reason, like ‘Because I knew.’ A similar form [is found in Deut. 7:8:], “For, because of the Lord’s love (מֵאַהֲבַת) for you, and because of His observing (וּמִשָּׁמְרוֹ) the oath.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

מדעתי I know. As I knew the former things, so I know also that thou art hardened in thy heart. The second person refers to those Israelites who do not believe in God. And thy neck is of iron. Thou dost not depart from thy way, as if thy neck were of iron. And thy brow brass. And thou dost not blush, as if thy forehead were brass.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.