Yeshayahu 48 | “For They Are a Stiff-Necked People”

Most chapters in the second part of Sefer Yeshayahu are chapters of consolation. While there are some words of rebuke among them, they are concentrated mainly between chapters 56 and 66. Our chapter, however, stands out as a relatively harsh rebuke directed at the people of Israel.

The rebuke in this chapter is not focused on specific sins but rather on the personality trait of being stiff-necked: “For you are tough, your neck an iron sinew” (48:4). The prophet emphasizes that the sins and betrayal of Israel toward God were foreseen: “I knew you would betray Me - you were named a rebel from the womb” (48:8). God essentially tells Israel: I knew you would sin, and so I prepared in advance the prophecies of destruction for the day when you would sin and be punished.

Both these points are familiar from the Torah. In several places, God and Moshe refer to Israel as a "stiff-necked people." Similarly, the idea of Israel’s abandonment of God’s ways being foreseen is strongly present in Moshe’s speeches near his death. For example, Moshe says: “For I know that after my death you will act in self-destruction, turning away from the path I have commanded you. In the days to come evil will befall you” (Devarim 31:29). Toward the end of Sefer Devarim, Moshe indeed prepares the ground for Israel’s sins through curses and rebuke: “If you do not listen to the voice of the Lord your God… all these curses will come upon you” (Devarim 28:15).

Why does this prophecy of rebuke appear in the midst of consolation prophecies? The Abarbanel, commenting on this chapter, explains its connection to the previous one: “After the prophet recalled the destruction of Babylon and its causes, he came to rebuke the people of Yehuda and Jerusalem for their sins. For they were caught and guilty of the same things mentioned regarding the people of Bavel” (Abarbanel 48:1). The people of Yehuda hear the prophecy about the fall of Babylon and their own redemption and are filled with joy and excitement, but the prophet dampens their enthusiasm: Friends, you are also afflicted by the same sins as the Babylonians. “You are called from the holy city forth, depend upon Israel's God” (48:2) – while the people of Yehuda take pride in their origin from Jerusalem and in calling themselves by God’s name (which, in a sense, shows progress — they identify with God), the prophet reminds them of their stiff and treacherous nature toward God. The Abarbanel’s connection between our chapter and the previous one aligns well with the broader content of the chapter. For instance, the motif of foretelling the future, which until now underscored Israel’s religious superiority over idolatrous nations, is used in this chapter against Israel themselves.

In continuation of the rebuke, the reason for redemption is also given a different perspective. If in Chapter 40 the redemption came because Israel had already suffered enough punishment ("her term is served"; 40:2), in our chapter, the redemption comes for the sake of God’s name: “For My sake shall I act, for Mine, for how can I be profaned” (48:11). The chapter concludes with a call for Israel to flee from exile, perhaps reminiscent of the haste during the Exodus from Egypt: “Go forth from Babylon; flee Kasdim” (48:20). This call to flee in haste seems directed at those who are lingering, not necessarily eager to leave exile. This verse is referenced in the piyyut Mah Navu: "צְאִי מִבָּבֶל קִרְיַת עוֹבְדֵי בֵל כִּנּוֹר וָנֵבֶל אָז יְהִי שִׁירֵךְ".