9 They that form a graven image are all of them vanity, and their delectable things are of no profit; and they are their own witnesses: they see not, nor know; -- that they may be ashamed.
For the statutes of the peoples are vanity; for [it is] a tree cut out of the forest, worked with a chisel by the hands of the artizan; they deck it with silver and with gold; they fasten it with nails and with hammers, that it move not. They are as a palm-column of turned work, and they speak not; they are carried, for they cannot go. Be not afraid of them; for they cannot do evil, neither also is it in them to do good. There is none like unto thee, Jehovah; thou art great, and thy name is great in might. Who would not fear thee, O King of nations? For to thee doth it appertain; for among all the wise men of the nations, and in all their kingdoms, there is none like unto thee. But they are one and all senseless and foolish; the teaching of vanities is a stock.
What profiteth the graven image that the maker thereof hath graven it? the molten image, and the teacher of falsehood, that the maker of his work dependeth thereon, to make dumb idols? Woe unto him that saith to the wood, Awake! to the dumb stone, Arise! Shall it teach? Behold it is overlaid with gold and silver, and there is no breath at all in the midst of it. But Jehovah is in his holy temple. Let all the earth keep silence before him!
They have set up kings, but not by me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long will they be incapable of purity? For from Israel is this also: -- a workman made it, and itis no God: for the calf of Samaria shall be [broken in] pieces.
Jehovah, my strength and my fortress, and my refuge in the day of distress, unto thee shall the nations come from the ends of the earth, and they shall say, Surely our fathers have inherited falsehood [and] vanity; and in these things there is no profit. Shall a man make gods unto himself, and they are no-gods?
Every man is become brutish, bereft of knowledge; every founder is put to shame by the graven image, for his molten image is falsehood, and there is no breath in them. They are vanity, a work of delusion: in the time of their visitation they shall perish.
saying to a stock, Thou art my father; and to a stone, Thou hast brought me forth; for they have turned the back unto me, and not the face; and in the time of their trouble they will say, Arise, and save us! Where then are thy gods that thou hast made for thyself? let them arise, if they can save thee in the time of thy trouble: for as the number of thy cities, are thy gods, O Judah.
-- They lavish gold out of the bag, and weigh silver in the balance; they hire a goldsmith, and he maketh it a ùgod: they fall down, yea, they worship. They bear him on the shoulder, they carry him, and set him in his place; there he standeth, he doth not remove from his place: yea, one crieth unto him, and he answereth not; he saveth him not out of his trouble.
Bel is bowed down, Nebo bendeth; their idols are upon the beasts, and upon the cattle: the things ye carried are laid on, a burden to the weary [beast]. They bend, they are bowed down together; they could not deliver the burden, and themselves are gone into captivity.
Of a truth, Jehovah, the kings of Assyria have laid waste all the lands, and their countries, and have cast their gods into the fire; for they were no gods, but the work of men's hands, wood and stone; and they have destroyed them. And now, Jehovah our God, save us out of his hand, that all the kingdoms of the earth may know that thou art Jehovah, thou only.
In that day men shall cast away their idols of silver and their idols of gold, which they made [each] for himself to worship, to the moles and to the bats; to go into the clefts of the rocks, and into the fissures of the cliffs, from before the terror of Jehovah, and from the glory of his majesty, when he shall arise to terrify the earth.
And they took the bullock which had been given them, and sacrificed it, and called on the name of Baal from morning until noon, saying, O Baal, answer us! But there was no voice, and none answered. And they leaped about the altar that had been made. And it came to pass at noon that Elijah mocked them and said, Cry aloud; for he is a god; for he is meditating, or gone aside, or he is on a journey; perhaps he sleeps, and will awake. And they cried aloud, and cut themselves after their manner with swords and spears, till the blood gushed out upon them. And it came to pass when midday was past, that they prophesied until the [time] of the offering up of the oblation; but there was neither voice, nor any that answered, nor any attention. Then Elijah said to all the people, Draw near to me. And all the people drew near to him. And he repaired the altar of Jehovah which was broken down. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, to whom the word of Jehovah came saying, Israel shall be thy name; and with the stones he built an altar in the name of Jehovah, and made a trench round about the altar, of the capacity of two measures of seed; and he put the wood in order, and cut the bullock in pieces, and laid it on the wood. And he said, Fill four pitchers with water, and pour it on the burnt-offering, and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. And the water ran round about the altar; and he filled the trench also with water. And it came to pass at [the time of] the offering up of the oblation, that Elijah the prophet drew near, and said, Jehovah, God of Abraham, Isaac and Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things by thy word. Answer me, Jehovah, answer me, that this people may know that thou Jehovah art God, and [that] *thou* hast turned their heart back again. And the fire of Jehovah fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And all the people saw [it], and they fell on their faces and said, Jehovah, he is God! Jehovah, he is God! And Elijah said to them, Seize the prophets of Baal; let not one of them escape! And they seized them; and Elijah brought them down to the torrent of Kishon, and slaughtered them there.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Isaiah 44
Commentary on Isaiah 44 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 44
Isa 44:1-28. Continuation of the Previous Chapter.
1-5. Yet—Though thou hast sinned, yet hear God's gracious promise as to thy deliverance.
chosen—(Isa 41:8).
2. (Isa 43:1, 7).
formed … from … womb—(So Isa 44:24; Isa 49:1, 5). The sense is similar to that in Isa 1:2, "I have nourished and brought up children."
Jesurun—A diminutive term of endearment applied to Israel. The full title of affection was Israelun; contracted it became Jeshurun, with an allusion to the Hebrew root, jashar, "upright," "perfect" (see on Isa 42:19, note on "He that is perfect") [Gesenius], (De 32:15).
3. (Isa 41:18).
him … thirsty—rather, "the land" (Isa 35:6, 7), figuratively for man thirsting after righteousness (Mt 5:6).
floods—the abundant influences of the Holy Spirit, stronger than "water."
spirit—including all spiritual and temporal gifts, as the parallel, "blessing," proves (Isa 11:2; 32:15).
seed—(Isa 59:21).
4. they—thy "seed" and "offspring" (Isa 44:3).
as among—needlessly inserted in English Version. Rather, "The seed shall spring up as willows among the grass beside canals of water" [Horsley]. Or, "They shall spring up among the grass (that is, luxuriantly; for what grows in the midst of grass grows luxuriantly) as willows by the water-courses," which makes the parallel clauses better balanced [Maurer].
5. The third clause answers in parallelism to the first, the fourth to the second.
I am the Lord's—(Jer 50:5; 1Co 6:19, 20; 2Co 8:5).
call himself by the name of Jacob—The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare Isa 43:7; Ps 49:11). Or, "calls," that is, invokes and celebrates the name of Jacob, attaches himself to his nation and religion [Maurer], (Ps 24:6).
subscribe … hand unto … Lord—in solemn and public covenant, pledging himself to God's service (compare Ne 9:38), before "witnesses" (Heb 12:1), after the manner of a civil contract (Jer 32:10, 12, 44). So the Christian in the sacraments [Barnes]. Literally, "shall fill his hand with letters (Ex 32:15; Eze 2:10) in honor of Jehovah"; or "shall write upon his hand, I am Jehovah's" (compare Isa 49:16; Re 13:16); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [Lowth]. The former view is simpler.
surname himself … Israel—Maurer and Gesenius interpret this as the Hebrew sanctions, answering to their rendering of the parallel second clause, "calls blandly (speaks in honorable terms of) the name of Israel." Retaining English Version, we must, from the Hebrew understand it thus, "Surname himself by the honorable name of Israel" (Isa 45:4).
6. Here follows an argument for Jehovah, as the only God, and against the idols, as vanity (see on Isa 41:4; Isa 43:1; Isa 43:10-12).
7. Who but God can predict future events and declare also the order and time of each (see on Isa 41:22, 23; Isa 45:21)?
call—"openly proclaim" (Isa 40:6) things to come [Maurer]. Or, "call forth" the event; command that it happen (Isa 46:11; 48:15), [Barnes].
set … in order—There is no chance or confusion; all events occur in the order best fitted to subserve God's plans.
for me—It is FOR God that all things exist and take place (Re 4:11). But Maurer translates, "Let him set it forth (Job 37:19) to me."
since … ancient people—I have given the Jews predictions of the future ever since I appointed them as My people in ancient times; therefore they were qualified to be His witnesses (Isa 44:8). As to their being God's "ancient (everlasting) people," see De 32:7-9; Jer 31:3; the type of the redeemed Church (Eph 1:4).
8. be afraid—literally, "be astounded," or "distracted with fear."
from that time—namely, from the time that "I appointed the ancient people" (Isa 44:7). From the time of Abraham's call, his family were the depositories of the predictions of the Redeemer, whereas the promise of Cyrus was not heard of till Isaiah's time; therefore, the event to the prediction and accomplishment of which God appeals in proof of His sole Godhead, is the redemption of man by a descendant of Abraham, in whose person "the ancient people" was first formally "appointed." The deliverance of the Jews, by Cyrus, is mentioned afterwards only as an earnest of that greater mercy [Horsley].
no God—Hebrew, tsur, "rock" (De 32:4); that is, a stronghold to take refuge in, and a solid foundation to build on.
9. (Isa 40:18, 20; 41:29).
delectable things—the idols in which they take such pride and delight.
not profit—(Hab 2:18).
they are their own witnesses—contrasted with, "Ye are My witnesses" (Isa 44:8). "They," that is, both the makers and the idols, are witnesses against themselves, for the idols palpably see and know nothing (Ps 115:4-8).
that they may be ashamed—the consequence deducible from the whole previous argument, not merely from the words immediately preceding, as in Isa 28:13; 36:12. I say all this to show that they are doomed to perish with shame, which is their only fitting end.
10. Who … ?—Sarcastic question: "How debased the man must be who forms a god!" It is a contradiction in terms. A made god, worshipped by its maker (1Co 8:4)!
11. his fellows—the associates of him who makes an idol; or of the idol (see De 7:26; Ps 115:8; Ho 4:17).
they are of men—They are mortal men themselves; what better, then, can the idol be than its maker?
gathered together … stand up—as in a court of justice, to try the issue between God and them (see on Isa 41:1; Isa 41:21).
yet—wrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c.
12. tongs—rather, "prepareth (to be supplied) an axe," namely, with which to cut down the tree designed as the material of the idol. The "smith" (Hebrew, "workman in iron") here answers to the "carpenter" (Hebrew, "workman in wood"). "He worketh it (the axe, not the idol, which was wood, not metal) in the coals," &c. The axe was wrought, not cast. The smith makes the axe for the carpenter.
hungry … drinketh no water—so eager is he to expedite his work while the iron is hot. If the god were worth anything, it would not let him grow "faint" with hunger and thirst. Williams, the missionary, states that the South Sea islanders when they make an idol abstain from food and drink.
13. After the smith's work in preparing the instruments comes the carpenter's work in forming the idol.
rule—rather, "line" [Barnes].
with a line—rather, a "pencil," [Horsley]. Literally, "red ochre," which he uses to mark on the wood the outline of the figure [Lowth]. Or best, the stylus or graver, with which the incision of the outline is made [Gesenius].
planes—rather, "chisels" or "carving tools," for a plane would not answer for carving.
compass—from a Hebrew root, "to make a circle"; by it, symmetry of form is secured.
according to … beauty of a man—irony. The highest idea the heathen could form of a god was one of a form like their own. Jerome says, "The more handsome the statue the more august the god was thought." The incarnation of the Son of God condescends to this anthropomorphic feeling so natural to man, but in such a way as to raise man's thoughts up to the infinite God who "is a spirit."
that it may remain in … house—the only thing it was good for; it could not hear nor save (compare Wisdom 13:15).
14. Description of the material out of which the idol is formed.
cypress—rather, from Hebrew root, "to be hard," the holm oak," an evergreen abundant in Palestine [Gesenius].
strengtheneth—literally, "and he getteth strength to himself in the trees of the forest;" that is, he layeth in a great store of timber [Lowth]. Or, "chooseth," as "madest strong for thyself," that is, hast chosen (Ps 80:15, 17) [Gesenius]. But English Version gives a good sense: "strengtheneth"; that is, rears to maturity; a meaning suitable also to the context of Ps 80:15, 17, where Israel is compared to a vine planted by Jehovah [Maurer].
rain doth nourish it—Though the man planted the tree, yet he could not make it grow. In preparing to make an idol, he has to depend on the true God for rain from heaven (Jer 14:22).
15. The same tree that furnishes the material for the god is in part used as fuel for a fire to cook his meals and warm himself!
thereto—rather, "he falleth down before them," that is, such images [Maurer].
16. part … part—not distinct parts, but the same part of the wood (compare Isa 44:17).
eateth—that is, cooks so as to eat (Isa 44:19).
I have seen—I feel its power.
18. he, &c.—God hath given them over to judicial blindness; not His direct physical, but His providential agency in administering His moral government, is meant (Isa 6:9, 10). "Shut," literally, "daubed," plastered up; it is an Eastern custom in some cases to seal up the eyes of offenders.
19. considereth—literally, "layeth it to heart," (Isa 42:25; Jer 12:11).
abomination—the scriptural term for an idol, not merely abominable, but the essence of what is so, in the eyes of a jealous God (1Ki 11:5, 7).
20. feedeth on ashes—figuratively, for the idolater delights in what is vain (Pr 15:14; Ho 12:1). "Feedeth on wind." There is an allusion, perhaps, also, to the god being made of a tree, the half of which was reduced to ashes by fire (Isa 44:15-17); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half.
deceived heart—The heart and will first go astray, then the intellect and life (Ro 1:28; Eph 4:18).
lie in … right hand—Is not my handiwork (the idol) a self-deceit?
21. Remember—"Be not like the idolaters who consider not in their heart" (Isa 44:19).
these—things just said as to the folly of idol-worship.
my servant—not like the idolaters, slaves to the stock of a tree (Isa 44:19). See Isa 44:1, 2.
thou … not … forgotten of me—Therefore thou oughtest to "remember" Me.
22. blotted out—the debt of thy sin from the account-book in which it was entered (Ex 32:32, 33; Re 20:12).
as a thick cloud—scattered away by the wind (Ps 103:12).
as a cloud—a descending gradation. Not only the "thick cloud" of the heavier "transgressions," but the "cloud" ("vapor" [Lowth], not so dense, but covering the sky as a mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the Sun of righteousness; else they will be a mist separating us from heaven (Ps 19:12, 13; 1Jo 1:7-9).
return … for—The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (Zec 12:10; Lu 24:47; Ac 3:18,19). He who believes in his being forgiven cannot but love (Lu 7:43, 47).
23. Call to inanimate nature to praise God; for it also shall share in the coming deliverance from "the bondage of corruption" (Ro 8:20, 21).
done it—effected redemption for both the literal and spiritual Israel.
lower parts, &c.—antithetical to "heavens"; "mountains," "forest," and "tree," are the intermediate objects in a descending gradation (see Ps 96:11, 12).
24-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus.
alone—literally, "Who was with Me?" namely, when I did it; answering to "by Myself," in the parallel clause (compare similar phrases, Ho 8:4; Joh 5:30) [Maurer].
25. tokens—prognostics; the pretended miracles which they gave as proofs of their supernatural powers.
liars—(Jer 50:36). Conjurers; or, astrologers; men leading a retired contemplative life in order to study divination by the signs of the stars [Vitringa].
backward—with shame at their predictions not being verified. "To turn away the face" is to frustrate defeat (Isa 36:9; 1Ki 2:15). The "wise men" are the diviners who, when Babylon was attacked by Cyrus, predicted his overthrow.
26. servant—in a collective sense, for the prophets in general, who foretold the return from Babylon; answering to "His messengers" (plural, in the parallel clause) [Maurer]. Antitypically, and ultimately, Messiah, who is the consummating embodiment of all the prophets and messengers of God (Mal 3:1; Mt 21:34, 36, 37; Joh 10:36); hence the singular, "His servant."
counsel—predictions; prophets' counsels concern the future (compare "counsellor," Isa 41:28).
Jerusalem—regarded prophetically, as lying in ruins.
27. Referring to the Euphrates, which was turned into a different channel, close to Babylon, by Cyrus, who thereby took the city. "The deep" is applied to Euphrates as "sea" (Jer 51:32, 36). "Rivers" refers to the artificial canals from the Euphrates made to irrigate the country; when it was turned off into a different bed (namely, a lake, forty miles square, which was originally formed to receive the superfluous water in an inundation), the canals became dry.
28. my shepherd—type of Messiah (Isa 40:11; Ps 23:1; 77:20; Eze 34:23).
all my pleasure—so Messiah (Isa 42:1; 53:10). This is the first time Cyrus is named expressly; and that, a hundred fifty years before the time when in 550 B.C. he began his reign. The name comes from the Persian khorschid, "the sun"; kings often taking their names from the gods; the sun was worshipped as a god in Persia.
saying—rather, "and that saith"; construed with God, not with Cyrus. God's word is instantaneously efficient in accomplishing His will.
to … to—or, "of Jerusalem … of the temple," as previously, the same Hebrew word is translated, "of Cyrus" [Barnes]. English Version is more graphic. Cyrus, according to Josephus, heard of this prophecy of Isaiah delivered so long before; hence he was induced to do that which was so contrary to Oriental policy, to aid in restoring the captive Jews and rebuilding their temple and city.