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.
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
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"
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;
4. they—thy "seed" and "offspring"
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
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
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"
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
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
11. his fellows—the associates of him
who makes an idol; or of the idol (see De 7:26; Ps 115:8; Ho
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,"
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
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
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
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
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
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
deceived heart—The heart and will
first go astray, then the intellect and life (Ro 1:28; Eph
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
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
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
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."
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"
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.