Text -- Isaiah 46:6-13 (NET)

46:6 Those who empty out gold from a purse and weigh out silver on the scale hire a metalsmith, who makes it into a god. They then bow down and worship it. 46:7 They put it on their shoulder and carry it; they put it in its place and it just stands there; it does not move from its place. Even when someone cries out to it, it does not reply; it does not deliver him from his distress. 46:8 Remember this, so you can be brave! Think about it, you rebels! 46:9 Remember what I accomplished in antiquity! Truly I am God, I have no peer; I am God, and there is none like me, 46:10 who announces the end from the beginning and reveals beforehand what has not yet occurred, who says, ‘My plan will be realized, I will accomplish what I desire,’ 46:11 who summons an eagle from the east, from a distant land, one who carries out my plan. Yes, I have decreed, yes, I will bring it to pass; I have formulated a plan, yes, I will carry it out. 46:12 Listen to me, you stubborn people, you who distance yourself from doing what is right. 46:13 I am bringing my deliverance near, it is not far away; I am bringing my salvation near, it does not wait. I will save Zion; I will adorn Israel with my splendor.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 46:7

He can stir neither hand nor foot to help his people.

Wesley: Isa 46:8

Think of this again and again, ye who have been guilty of this foolish sin.

Wesley: Isa 46:10

Foretelling from the beginning of the world, future events which should happen in succeeding ages, even to the end of the world.

Wesley: Isa 46:11

Cyrus, called a bird for his swiftness, and ravenous for his fierceness, and victoriousness over his enemies.

Wesley: Isa 46:13

Tho' you are unrighteous, I will shew myself a righteous and faithful God, making good my promise of delivering you out of Babylon after seventy years.

Wesley: Isa 46:13

My work of saving you from the Babylonish captivity.

Wesley: Isa 46:13

I will bring my people to Zion, and save them from all their enemies.

Wesley: Isa 46:13

In whom I will once again glory as my people.

JFB: Isa 46:6

(Isa 40:19-20; Isa 41:7.) They lavish gold out of their purses and spare no expense for their idol. Their profuseness shames the niggardliness of professors who worship God with what cost them nothing. Sin is always a costly service.

JFB: Isa 46:7

(Isa 45:20, with which contrast Isa 45:19).

JFB: Isa 46:8

Renounce the childishness of idolatry as shown in what precedes (1Co 14:20; 1Co 16:13; Eph 4:14). In order to be manly we must be godly; for man was made "in the image of God," and only rises to his true dignity when joined to God; virtue is derived from the Latin vir, "a man."

JFB: Isa 46:8

Rather, "lay it to heart."

JFB: Isa 46:8

Addressed to the idolaters among the Jews.

JFB: Isa 46:9

Namely, proofs of the sole Godship of Jehovah, from predictions fulfilled, and interpositions of God in behalf of Israel (Isa 45:5).

JFB: Isa 46:10

(Isa 45:21; Isa 41:22-23; Isa 44:26).

JFB: Isa 46:10

Not in the Hebrew. Translate, "What had not been done" [HORSLEY].

JFB: Isa 46:10

(Isa 53:10; Rom 9:19).

JFB: Isa 46:11

Cyrus so called on account of the rapidity of his marches from the distant regions of Persia to pounce on his prey (see on Isa 41:2; Isa 41:25; Jer 49:22; Eze 17:3). The standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, XENOPHON, 7, where almost the same word is used, aetos, as here, ayit).

JFB: Isa 46:11

(Isa 44:28; Isa 45:13). Babylon represents, mystically, the apostate faction: the destruction of its idols symbolizes the future general extirpation of all idolatry and unbelief.

JFB: Isa 46:11

(Isa 43:13).

JFB: Isa 46:12

Stubborn in resisting God (Psa 76:5; Act 7:51).

JFB: Isa 46:12

(Isa 59:9; Hab 2:4).

JFB: Isa 46:13

Antithetical to "far" (Isa 46:12; Isa 51:5; Isa 56:1; Isa 61:10-11; Rom 10:6-8).

JFB: Isa 46:13

Answering to "salvation" in the parallel clause; therefore it means here, "my righteous deliverance"; righteous, because proving the truth of God's promises, and so contrived as to not compromise, but vindicate, His righteousness (Isa 42:21; Rom 3:26).

JFB: Isa 46:13

Rather, "I will give salvation in Zion; to Israel (I will give) my glory" [HORSLEY]. (Isa 63:11; Psa 14:7; Luk 2:32).

Clarke: Isa 46:7

They bear him upon the shoulder - and set him in his place - This is the way in which the Hindoos carry their gods; and indeed so exact a picture is this of the idolatrous procession of this people, that the prophet might almost be supposed to have been sitting among the Hindoos when he delivered this prophecy. - Ward’ S Customs

Pindar has treated with a just and very elegant ridicule the work of the statuary even in comparison with his own poetry, from this circumstance of its being fixed to a certain station. "The friends of Pytheas,"says the Scholiast, "came to the poet, desiring him to write an ode on his victory. Pindar demanded three drachms, (minae, I suppose it should be), for the ode. No, say they, we can have a brazen statue for that money, which will be better than a poem. However, changing their minds afterwards, they came and offered him what he had demanded."This gave him the hint of the following ingenious esordium of his ode: -

Ουκ ανδριαντοποιος ειμ ’

Ὡστ ’ ελινυσσοντα μ ’ εργαζε -

σθαι αγαλματ ’ επ ’ αυτας βαθμιδος

Ἑσταοτ. Αλλ ’ επι πασας

Ὁλκαδος εν τ ’ ακατῳ γλυκει ’ αοιδα

Στειχ ’ απ ’ Αιγινας διαγγελ

lois ’ ὁτι Λαμπωνος ὑιος

Πυθεας ευρυσθενης

Νικῃ Νεμειοις παγκρατιου στεφανον.

Nem. v

Thus elegantly translated by Mr. Francis in a note to Hor. Carm. 4:2. 19

"It is not mine with forming han

To bid a lifeless image stan

For ever on its base

But fly, my verses, and proclai

To distant realms, with deathless fame

That Pytheas conquered in the rapid race.

Jeremiah, Jer 10:3-5, seems to be indebted to Isaiah for most of the following passage: -

"The practices of the people are altogether vanity

For they cut down a tree from the forest

The work of the artificer’ s hand with the axe

With silver and with gold it is adorned

With nails and with hammers it is fastened, that it may not totter

Like the palm-tree they stand stiff, and cannot speak

They are carried about, for they cannot go

Fear them not, for they cannot do harm

Neither is it in them to do good."

Clarke: Isa 46:8

Show yourselves men - התאששו hithoshashu . This word is rather of doubtful derivation and signification. It occurs only in this place: and some of the ancient interpreters seem to have had something different in their copies. The Vulgate read התבששו hithbosheshu , take shame to yourselves; the Syriac התבוננו hithbonenu , consider with yourselves; the Septuagint στεναξετε· perhaps התאבלו hithabbelu , groan or mourn, within yourselves. Several MSS. read התאוששו hithosheshu , but without any help to the sense.

Clarke: Isa 46:11

Calling a ravenous bird from the east "Calling from the east the eagle"- A very proper emblem for Cyrus, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους, the very word עיט ayit , which the prophet uses here, expressed as near as may be in Greek letters. Xenoph. Cyrop. lib. 7 sub. init. Kimchi says his father understood this, not of Cyrus, but of the Messiah

From a far country "From a land far distant"- Two MSS. add the conjunction ו vau , ומארץ umeerets ; and so the Septuagint, Syriac, and Vulgate.

Clarke: Isa 46:12

Hearken unto me, ye stout-hearted - This is an address to the Babylonians, stubbornly bent on the practice of injustice towards the Israelites.

Calvin: Isa 46:6

6.Lavishing gold out of bags The Prophet had formerly said this, and he now repeats it, in order to fix this doctrine more and more deeply on the hearts of men; for superstition has struck its roots so deeply in their hearts, that it cannot be torn out, unless the Lord entirely change our nature. Whatever we have heard about this madness quickly passes out of our minds; for we always carry about some seed of superstition, and there is nothing to which we are more prone than to fall into it. He says, therefore, that one person supplies the materials for manufacturing idols, and another gives them a shape; and that in this way it may be said that there are two fathers of such gods, that is, the rich man who lavishes out the gold or silver, and the workman who adds the shape and makes the idol. Thus he makes an open exposure of the madness of these who seek a deity in their purses and in the hand of their workmen; for what means so sudden a change, that they bow down before the metal, as soon as it has assumed a different shape, and a shape, too, which has been regulated by their own will or caprice? for it is exactly such a god as they have been pleased to manufacture at their own expense.

They even adore The particle אף , ( aph,) even, heightens the description of this madness; for there might perhaps be some room for repentance, if one who had been overtaken by a sudden mistake adored some false god; but these men obstinately persevere in their error. This word therefore draws attention more strongly to that obstinacy, and shews that they are altogether blinded. Excessively foolish, as I have said, is this stupidity, when men adore a god which they have made with their own hands.

Calvin: Isa 46:7

7.They shall carry them on the shoulder The picture is still more heightened by the description contained in this verse; for, since the idols have no feeling of any kind, they who fly to them to ask assistance must be not only very stupid but very obstinate.

Calvin: Isa 46:8

8.Remember this This verse may be explained in two ways, either that the Lord addresses the Jews, or that he addresses the Gentiles. Men who otherwise are not well instructed in the Law are led into mistakes, because they extinguish that knowledge which God kindles in their hearts; for there is no person who has not some seed of religion implanted in him by nature, but men choke it by their unbelief, or corrupt and debase it by their inventions. On this account we might extend it to the whole human race. But I am more disposed to adopt a different opinion, which is also demanded by the context; for the Prophet will soon afterwards add what does not apply to any but the Jews, whom he calls transgressors, because, having been vanquished by a slight temptation, they revolted from the true God, as if captivity ought to have obliterated from their hearts all the benefits which he had bestowed on them. Since, therefore, they had shaken off the true religion, he sharply rebukes their ingratitude in having been so easily led away to sinful inventions.

Return to the heart ²¹⁸ By giving them this injunction he means that they are not of sound understanding. Others render it, “Recall.” This is feeble and inappropriate, and, a little before, he had bid them remember, and will immediately repeat the same thing. Now, therefore, he rather bids them “return to the heart,” because forgetfulness of God’s benefits was a sort of madness.

Blush Others render it, “Act a manly part,” and derive the word from איש , (ish.) Others derive it from אשיש , (ashish,) which means “a foundation;” as if he had said, “Take courage, do not despair of my assistance.” But I rather agree with Jerome, who derives it from אש , ( esh;) for it is more appropriate, when their disgrace has been exposed, to “be ashamed” than to assume manly courage; though I leave it to every person to form his own judgment. He therefore means that they blush for their madness, ingratitude, and wickedness, so as to return to God. ²¹⁹

Calvin: Isa 46:9

9.Remember the former things This is an explanation of the preceding statement; for he expresses more fully what he formerly meant, that is, that God hath testified of himself by sufficiently numerous proofs, and hath shewed what is his nature and greatness; and that not merely for two or three days, or for a few years, but at all times; for he had continued his benefits, and had incessantly bestowed his grace upon them. Hence he infers that the manifestations of his divinity, being so clear, ought to prevent them from giving their hearts to another.

That I am God In this passage the particle כי ( ki) does not signify for, but that, and introduces a clause which explains what goes before. Besides, as we have formerly explained, God wishes not only that he may be acknowledged, but that he alone may be acknowledged; and therefore he wishes to be separated from all the gods which men have made for themselves, that we may fix our whole attention on him; because, if he admitted any companion, his throne would fall or shake; for either there is one God or there is none at all.

Calvin: Isa 46:10

10.Declaring from the beginning He now explains more fully in what manner he wishes the Jews to remember the past time, namely, that they were taught by constant predictions, as far as was necessary for their advantage. But from this preface he immediately makes a transition to the hope of deliverance.

My counsel shall stand We ought not to wonder that he repeats this so frequently, because it is very hard to persuade men of the truth of it. The people were not only slow to believe, but even obstinate; and therefore he reminds them that they had learned long ago, and not on one occasion only, how safe it is to place their confidence in God. Nor is it only his foreknowledge that is here extolled by him, but he says that he has testified by his prophets what he had decreed. Even the prophecies would have no certainty or solidity, if the same God who declares that this or that thing shall happen had not the events themselves in his power. At the same time, he states that he speaks according to truth and brings forward his decrees in all the prophecies, that the Jews may not hesitate to place a firm reliance, as soon as the prophets have spoken. But as I have already explained these subjects more largely, I now give nothing more than a brief view of them.

Calvin: Isa 46:11

11.Calling a bird or a thought from the east. After having spoken of God’s foreknowledge and power, the Prophet applies to his own purpose the general statement which he had made. He intended to comfort the Jews, and to shew that they were not led into captivity in such a manner as to leave no hope of deliverance; and therefore he adds a specific instance, and promises that Cyrus shall come, though it appeared to be incredible.

The word עיט (ait,) which I have translated thought, is translated by the greater part of interpreters a bird; and this is the true signification of the word. But as we may learn from Dan 2:14, that it sometimes denotes counsel, (for the insertion of a letter in the noun עיט is customary among the Chaldee writers,) I choose rather to follow this interpretation, which is approved by some Hebrew writers. Yet it is possible that he alludes to a bird, ²²⁰ as if he had said that his purpose would be sudden; and I do not deny that he alludes to the swiftness of the approach of Cyrus.

The man of my counsel When he again calls Cyrus “the man of his counsel,” this is a repetition very frequent among Hebrew writers; and hence also it is evident that, in the former clause, the noun עית (ait) is put for “thought” or “decree.” Now, he calls him “the man of counsel,” because he executes the Lord’s decree.

Yet if it be thought preferable to translate it bird, I do not debate about it. The metaphor is beautiful; for the approach of Cyrus was so sudden and unexpected, that he seemed to fly like “a bird.” He suddenly invaded Babylon and took it by storm, even when the Babylonians imagined that every entrance was closed against him. It may also be said, if this interpretation of the word be approved, that Isaiah alludes to auguries, to which the Babylonians were greatly addicted. Accustomed to practice judicial astrology, they observed the flight and chattering of birds, and looked upon this as a certain knowledge of future events; but the Lord threatens that he will send “a bird” which they had not foreseen. But I prefer the former exposition, namely, that he alludes to the swiftness of Cyrus, and declares that no roads shall be shut against him, and that no fortresses shall hinder him from entering immediately into Babylon.

When he says from the east, this not only relates to the certainty of the promise, but is intended to inform us that no distance or length of time can retard the work of God; and accordingly, in the second clause, it is added by way of explanation, from a distant country Let us learn from this what is the purpose to which we ought to apply all that we read in Scripture concerning the foreknowledge and power of God; for those statements are not made in order to keep us in suspense, but that we may apply them to our own use. Now, he makes an implied contrast between the counsel of God and our thoughts; for he delivers his people in such a manner that the reason of the deliverance cannot be comprehended by men. Thus, although that which God promises appears to be incredible, yet he says that he will easily open up a way, that we may not measure by our capacity his unsearchable counsels.

I have thought Others render it I have formed; but in this passage it appears to be more appropriate to view יצר (yatzar) as signifying “to think.” He confirms what he formerly said, that this hath been determined by him, and therefore shall be steadfast and unalterable.

I have spoken, and will accomplish These words mean, that he has predicted nothing in vain, and that this prediction, which he has commanded to be published, ought to be regarded as fulfilled. To establish our faith in himself was the object of the one clause, and in the other he connects his thoughts with the preached word. This ought to be carefully observed; for we are distracted by a variety of thoughts, and we doubt if God has spoken sincerely, and suspect that he is like us, that is, that he is a hypocrite or dissembler. But he declares that nothing proceeds from him but what he formerly determined in his counsel. ²²¹ so that the preaching of the word is nothing else than a sure testimony of his hidden counsel, which he commands to be revealed to us. As soon therefore as the Lord hath spoken any word, we ought; to be certain of its accomplishment.

Calvin: Isa 46:12

12.Hear me He again rebukes the Israelites, because they could not place confidence in God, or receive any consolation in adversity. That rebuke is indeed sharp and severe, but was well deserved by those whose hearts were not soothed by any promise, or by any invitation, however gracious, which God addressed to them.

We ought to observe the two epithets which he employs here, Hardened in heart and Far from righteousness By these expressions he means that poor distressed persons shut the door against God’s assistance on account of their obstinacy; because by murmuring or fretting they shake off the fear of God, and thus throw themselves into despair, so that they openly rage against God. He addresses the Jews, who, though they were almost overwhelmed, yet were swelled with pride and insolence, and, having thrown off the fear of God, rose to more and more outrageous madness; as frequently happens to many persons in the present day, whom distresses and afflictions render more rebellious. Accordingly, they refused to receive any medicine, any remedy for their distresses. If any one prefer to consider the word righteousness to be put for “the assistance of God,” as in the following verse, let him enjoy his opinion, which indeed is not inappropriate; because obstinate men, who refuse to believe the promises of God, drive God away from them, and reject his grace; for they do not suffer God to confer benefits upon them, though he offered to them his assistance.

Calvin: Isa 46:13

13.I === will bring near my righteousness. If that interpretation which I mentioned a little before be preferred, that those persons are called “far from righteousness” who are incapable of receiving the grace of God, the meaning will remain unaltered; but if we hold that the Jews were “far from righteousness,” because, like desperate men, they were wholly abandoned to crimes, there will be a beautiful contrast between the righteousness of men and the righteousness of God. Although therefore the Jews revolted and were estranged from all practice of godliness, yet God assures them that “his righteousness is near;” as if he had said that unbelief is indeed a very great obstacle, but yet that it is such an obstacle as cannot hinder God from at length manifesting the power of his truth. “For the unbelief of men,” as Paul says, “cannot make void the truth of God; and, though men are liars, God will always be true.” (Rom 3:3.) And indeed, if he did not exceed the malice of men by his goodness, we should all perish without exception, for who is there that receives God, and makes use of his grace as he ought?

Accordingly, the only reason why he does not continue to bestow benefits upon us is, that we are estranged from “his righteousness;” and yet, though we are reluctant and make resistance, he approaches to us in order to display “his righteousness,” though we do not deserve it. Now, he does this in such a manner that unbelievers obtain no advantage at all from it; for the Prophet did not include wicked apostates, as if they should be partakers of the salvation which he promises, but he only says that God has at hand a method by which “his righteousness” shall be made manifest. But here we must consider what was the condition of the people to whom those things were spoken; for everything had been corrupted by unbelief, and there were very few who relied on the promises of God; and they who belonged to the number of the elect sometimes shewed that they were obstinate, so that they appeared to be infected by the same plague of impiety as the others. He therefore rebukes the whole nation, both to convict the reprobate and, at the same time, to chastise the elect and bring them back into the right path; but especially, as I have said, he attacks unbelievers, who professedly, as it were, rejected all hope of grace.

===And my salvation shall not tarry This makes still more plain what he meant by the word “righteousness,” that is, the assistance which the Lord promised to his people. Consequently, he means the same thing by the word “salvation” and the word “righteousness;” for the most remarkable instance of the “righteousness” of God is, when he preserves, guards, and delivers his people. It is not superfluous to say that it is not “retarded” or “delayed;” for he describes the greatness of his mercy by saying, that the Lord opens up a course for his justice, notwithstanding the reluctance and opposition of the people.

And I will place The copulative ו (vau) is here used in order to express the cause, “For I will place.” This is an additional confirmation of the preceding statement, that, since the Lord has once determined to save Jerusalem, she cannot be deprived of that benefit.

And my glory in Jerusalem He connects his “glory” with the “salvation” of believers, as Paul also uses the word “glory” to denote “mercy.” (Eph 1:6.) The glory of God is most illustriously displayed, when he rescues his people from destruction and restores them to liberty; for he wished that an indissoluble bond should connect the salvation of the Church with his righteousness.

Defender: Isa 46:9

In a world of change, each generation thinks itself superior, forgetting the lessons of past history. The fact is that, although technology may change, God does not change and neither does human nature. We can never understand the present or the future without first believing and understanding God's record of creation and world history."

Defender: Isa 46:10

Only God can correctly predict the future, for He controls it. The Bible is unique among all other books as a book of fulfilled prophecies."

TSK: Isa 46:6

lavish : Isa 40:19, Isa 40:20, Isa 41:6, Isa 41:7, Isa 44:12-19, Isa 45:20; Exo 32:2-4; Jdg 17:3, Jdg 17:4; 1Ki 12:28; Jer 10:3, Jer 10:4, Jer 10:9, Jer 10:14; Hos 8:4-6; Hab 2:18-20; Act 17:29

they fall : Isa 2:8, Isa 44:17; Dan 3:5-15

TSK: Isa 46:7

they carry him : 1Sa 5:3; Jer 10:5; Dan 3:1

one shall cry : Isa 37:38, Isa 45:20; Jdg 10:12-14; 1Ki 18:26, 1Ki 18:40; Jer 2:28; Jon 1:5, Jon 1:14-16

TSK: Isa 46:8

Remember : Isa 44:18-21; Deu 32:29; Psa 115:8, Psa 135:18; Jer 10:8; 1Co 14:20

bring : Isa 47:7; Eze 18:28; Hag 1:5, Hag 1:7; Luk 15:17; Eph 5:14

TSK: Isa 46:9

the former : Isa 42:9, Isa 65:17; Deu 32:7; Neh. 9:7-37; Psa. 78:1-72, 105:1-106:48, Psa 111:4; Jer 23:7, Jer 23:8; Dan 9:6-15

I am God : Isa 45:5, Isa 45:6, Isa 45:14, Isa 45:18, Isa 45:21, Isa 45:22

and there is none like : Isa 46:5; Deu 33:26

TSK: Isa 46:10

the end : Isa 41:22, Isa 41:23, Isa 44:7, Isa 45:21; Gen 3:15, Gen 12:2, Gen 12:3, Gen 49:10,Gen 49:22-26; Num 24:17-24; Deu 4:24-31, 28:15-68; Act 15:18

My counsel : Isa 46:11, Isa 43:13; Psa 33:11, Psa 135:6; Pro 19:21, Pro 21:30; Dan 4:35; Act 3:23; Act 4:27, Act 4:28, Act 5:39; Rom 11:33, Rom 11:34; Eph 1:9-11; Heb 6:17

TSK: Isa 46:11

Calling : Isa 13:2-4, Isa 21:7-9, Isa 41:2, Isa 41:25, Isa 45:1-6; Jer 50:29, Jer 51:20-29

a ravenous bird : Or, ""an eagle,""a very proper emblem for Cyrus, says Bp. Lowth, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους , the very word ayit which the prophet uses here, expressed as near as may be in Greek letters. Eze 39:4

the man : Isa 44:28, Isa 45:13, Isa 48:14, Isa 48:15; Ezr 1:2; Psa 76:10; Act 4:28

that executeth my counsel : Heb. of my counsel, Psa 119:24 *marg.

I have spoken : Isa 14:24-27, Isa 38:15; Num 23:19; Job 23:13; Jer 50:45; Act 5:39; Eph 1:11; Eph 3:11

TSK: Isa 46:12

Hearken : Isa 46:3, Isa 28:23, Isa 45:20; Psa 49:1; Pro 1:22, Pro 1:23, Pro 8:1-5; Eph 5:14; Rev 3:17, Rev 3:18

ye stouthearted : Isa 48:4; Psa 76:5; Zec 7:11, Zec 7:12; Mal 3:13-15; Act 7:51

that : Psa 119:150,Psa 119:155; Jer 2:5; Eph 2:13

TSK: Isa 46:13

bring : Isa 51:5, Isa 61:11; Rom 1:17, Rom 3:21-26, Rom 10:3-15

shall not tarry : Psa 14:7, Psa 46:1, Psa 46:5; Hab 2:3; Heb 10:37

salvation : Isa 12:2, Isa 28:16, Isa 61:3, Isa 62:11; Joe 3:17; 1Pe 2:6

Israel : Isa 43:7, Isa 44:23, Isa 60:21, Isa 61:3; Jer 33:9; Hag 1:8; Joh 17:10; Eph 1:6; 2Th 1:10,2Th 1:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 46:6

They lavish gold - The word used here means properly to shake out; and then to pour out abundantly, or in a lavish manner. It is used in connection with the idea of squandering in Deu 21:20; Pro 23:21; Pro 28:7. Here the idea is, that they spared no expense; they poured out gold as if it were vile and worthless, in order to make an idol. The design of this verse is, to show the superstition of those who were idolaters; and, particularly, how much they were willing to devote in order to maintain idol-worship.

Out of the bag - They pour their gold out of the bag, or purse, where they have kept it; that is, they lavish it freely.

And weigh silver in the balance - Perhaps the idea is here, that they used silver so lavishly that they did not wait to count it, but weighed it as they would the grosser metals. The word used here and translated ‘ balance’ ( קנה qâneh ), means properly "cane, reed, calamus"; then a measuring reed or rod Eze 40:3, Eze 40:5; then a rod, or beam of a balance, or scales (Greek ζυγὸς zugos ).

And hire a goldsmith - (See the notes at Isa 40:19-20).

And he maketh it a god - The goldsmith manufactures the gold and the silver into an image. The object of the prophet is to deride the custom of offering divine homage to a god formed in this manner (see the notes at Isa 44:9-19).

Barnes: Isa 46:7

They bear him upon the shoulder - They carry the idol which they have made on their shoulder to the temple, or place where it is to be fixed. This circumstance, with the others, is doubtless introduced to show how ridiculous and absurd it was to offer divine homage to a god whom they could thus carry about on the shoulder.

And set him in his place - Fix the idol on its basis or pedestal, in its proper niche, or place in the temple. The whole design of this verse is to contrast the idol with Yahweh. Yahweh is uncreated and eternal; the idol, on the contrary, is made by human beings, is borne about, is fixed in its place, has no power to move, remains there until it is taken down, and has no ability either to hear or save those who worship it.

Barnes: Isa 46:8

Remember this - Bear in mind what is now said of the manner in which idols are made. This is addressed, doubtless, to the Jews, and is designed to keep them from idolatry.

And show yourselves men - Act as men; throw away the childish trifles of idolaters. The word used here ( התאשׁשׁוּ hith^e 'oshâshû' occurs nowhere else in the Bible. It is according to Gesenius, derived from אישׁ 'ı̂ysh , "a man,"and means to act "as a man."A similar word is used in 1Co 16:13 ( ἀνδρίζεσθε andrizesthe , from ἀνήρ anēr , a man), and is correctly rendered there, ‘ quit you like men.’ This Greek word often occurs in the Septuagint. It is used as a translation of אמץ 'âmats , in Jos 1:6-7, Jos 1:9, Jos 1:18; 1Ch 28:20; 2Ch 32:7; Neh 2:1; of גדל gâdal in Rth 1:12; of חזק châzaq , in Deu 31:6-7, Deu 31:23; Jos 10:25; 2Ki 2:12; 2Ki 12:8; 1Ch 28:20, and in several other places. Jerome renders the Hebrew word here, ‘ Be confounded;’ the Septuagint, Στενάξατε Stenachate ) - ‘ Groan;’ the Syriac, ‘ Consider,’ or understand. The meaning is, that they were to act as became people - not as children; as became those endowed with an immortal mind, and not as the brutes. So Kimchi renders it: ‘ Be men, and not brutes, which neither consider nor understand.’

O ye transgressors - Ye who have violated the laws of God by the worship of idols. In the time of Manasseh, the Israelites were much addicted to idolatry, and probably this is to be regarded as addressed to them, and as designed to recall them from it to the worship of the true God.

Barnes: Isa 46:9

Remember the former things ... - Bear in mind the repeated and constant proofs that have been given that Yahweh is the true God - the proofs derived from the prediction of future events, and from the frequent interpositions of his providence in your behalf as a nation.

For I am God - (See the notes at Isa 44:6).

Barnes: Isa 46:10

Declaring the end from the beginning - Foretelling accurately the course of future events. This is an argument to which God often appeals in proof that he is the only true God (see Isa 41:22-23; Isa 43:12; Isa 44:26).

My counsel shall stand - My purpose, my design, my will. The phrase ‘ shall stand’ means that it shall be stable, settled, fixed, established. This proves:

1. That God has a purpose or plan in regard to human affairs. If he had not, he could not predict future events, since a contingent event cannot be foreknown and predicted; that is, it cannot be foretold that an event shall certainly occur in one way, when by the very supposition of its being contingent it may happen either that way, or some other way, or not at all.

2. That God’ s plan will not be frustrated. He has power enough to secure the execution of his designs, and he will exert that power in order that all his plans may be accomplished. We may observe, also, that it is a matter of unspeakable joy that God has a plan, and that it will be executed. For

(1) If there were no plan in relation to human things, the mind could find no rest. If there was no evidence that One Mind presided over human affairs; that an infinitely wise plan had been formed, and that all things had been adjusted so as best to secure the ultimate accomplishment of that plan, everything would have the appearance of chaos, and the mind must be filled with doubts and distractions. But our anxieties vanish in regard to the apparent irregularities and disorders of the universe, when we feel that all things are under the direction of an Infinite Mind, and will be made to accomplish his plans, and further his great designs.

(2) If his plans were not accomplished, there would be occasion of equal doubt and dismay. If there was any power that could defeat the purposes of God; if there was any stubbornness of matter, or any inflexible perverseness in the nature of mind; if there were any unexpected and unforeseen extraneous causes that could interpose to thwart his plans, then the mind must be full of agitation and distress. But the moment it can fasten on the conviction that God has formed a plan that embraces all things, and that all things which occur will be in some way made tributary to that plan, that moment the mind can be calm in resignation to his holy will.

And I will do all my pleasure - I will accomplish all my wish, or effect all my desire. The word rendered here ‘ pleasure’ ( חפץ chepēts ) means properly delight or pleasure 1Sa 15:22; Psa 1:2; Psa 16:3; Ecc 5:4; Ecc 12:10; then desire, wish, will Job 31:16; and then business, cause, affairs Isa 53:10. Here it means that God would accomplish everything which was to him an object of desire; everything which he wished, or willed. And why should he not? Who has power to hinder or prevent him Rom 9:19? And why should not we rejoice that he will do all that is pleasing to him? What better evidence have we that it is desirable that anything should be done, than that it is agreeable, or pleasing to God? What better security can we have that it is right, than that he wills it? What more substantial and permanent ground of rejoicing is there in regard to anything, than that it is such as God prefers, loves, and wills?

Barnes: Isa 46:11

Calling a ravenous bird from the east - There can be no doubt that Cyrus is intended here (see the notes at Isa 41:2, Isa 41:25). The east here means Persia. The word rendered ‘ ravenous bird’ ( עיט ‛ayiṭ ) is rendered ‘ fowl’ in Job 28:7; ‘ bird’ or ‘ birds’ in Jer 12:9; ‘ fowls’ in Gen 15:11; Isa 18:6; and ‘ ravenous birds’ in Eze 39:4. It does not occur elsewhere in the Bible. It is used here as an emblem of a warlike king, and the emblem may either denote the rapidity of his movements - moving with the flight of an eagle; or it may denote the devastation which he would spread - an emblem in either sense especially applicable to Cyrus. It is not uncommon in the Bible to compare a warlike prince to an eagle Jer 49:22; Eze 17:3; and the idea here is, probably, that Cyrus would come with great power and velocity upon nations, like the king of birds, and would pounce suddenly and unexpectedly upon his prey. Perhaps also there may be here allusion to the standard or banner of Cyrus. Xenophon (Cyrop. vii.) says that it was a golden eagle affixed to a long spear; and it is well remarked by Lowth, that Xenophon has used the very word which the prophet uses here, as near as could be, expressing it in Greek letters. The word of the prophet is עיט ‛ayiṭ ; the Greek word used by Xenophon is ἀετὸς aetos . The Chaldee has, however, given a different rendering to this passage: ‘ I, who say that I will gather my captivity from the east, and will lead publicly like a swift bird from a distant land the sons of Abraham, my friend.’

The man that executeth my counsel - Margin, as Hebrew, ‘ Of my counsel.’ It may either mean the man whom he had designated by his counsel; or it may mean the man who should execute his purpose.

Yea, I have spoken - He spake it by the prophets; and the idea is, that all that he had spoken should be certainly accomplished.

Barnes: Isa 46:12

Hearken unto me - This is designed to call the attention of the skeptical and unbelieving Jews to the important truth which he was delivering. Many among them might be disposed to say that the fulfillment was delayed, and he therefore calls upon them to attend particularly to his solemn declarations.

Ye stout-hearted - The phrase ‘ stout-hearted’ would naturally, denote those who were bold and courageous. But here it evidently means those whose hearts were strong against God; who nerved themselves to resist and oppose his plans and government; who were stubborn and rebellious.

Barnes: Isa 46:13

I bring near my righteousness - The word ‘ righteousness’ here evidently denotes his truth; the fulfillment of his promises. His righteous and true character would be manifested to them so plainly and clearly that they would be able no longer to doubt. It would not be remote in time, or in place, but it would be so near that they could see it, and so plain that they could no longer doubt or misunderstand it.

And my salvation shall not tarry - The people shall be delivered from their bondage at the exact time which has been predicted.

I will place salvation in Zion - Zion or Jerusalem shall be rebuilt, and salvation shall emanate from that as from a center to the whole world.

Israel my glory - The people whom he had chosen, and who reflected his glory. God’ s honor and glory on earth are seen in, and by the church, and he designs that the church shall be the means of making his glory known among people. Or it may mean I will give my glory to Israel. I will show to them my perfections, and will make their nation the place of the manifestations of my glorious attributes.

Poole: Isa 46:6

Maketh it a god let us suppose, a god made with the greatest cost and art.

Poole: Isa 46:7

They carry him either,

1. In pomp upon solemn occasions; or,

2. From that place where he is made, unto that place where they intend to set him up, as it is expressed in the following words.

Shall he not remove or rather, he cannot remove . He can stir neither hand nor foot to help his people.

Poole: Isa 46:8

Remember this consider these things which I now speak, O ye Israelites,

and show yourselves men act like reasonable creatures, and be not so brutish as to worship your own works; be so wise and courageous as to withstand all solicitation to idolatry.

Bring it again to mind think of this again and again.

O ye transgressors you who have been guilty of this foolish sin; and therefore are obliged to take the better heed that you do not relapse into it again.

Poole: Isa 46:9

Remember the former things of old what I have done for you, and in the world, my evident predictions of future things justified by the event, and those other miraculous works whereby I have abundantly proved my Divinity.

Poole: Isa 46:10

Declaring the end from the beginning foretelling from the beginning of the world, or from the beginning of your nation, those future events which should happen in succeeding ages, even to the end of the world, or to the end of your commonwealth; for such predictions we find delivered by Moses, the first founder of their commonwealth.

My counsel shall stand as I will not, so no other power can, disappoint my purposes and predictions.

Poole: Isa 46:11

Calling a ravenous bird Cyrus, called a bird for his swiftness and great expedition, and ravenous for his fierceness and victoriousness over his enemies.

From the east from Persia, as Isa 41:2 .

That executeth my counsel concerning the deliverance of my people, and the destruction of their cruel oppressors, the Babylonians.

From a far country from Persia, which was far from Babylon, but much farther from Judea.

Poole: Isa 46:12

Ye stout-hearted or, ye whose hearts are proud , or hard , or stubborn . He speaks either,

1. To the Babylonians, You who are stout against God, and say or think that neither God nor any man can deliver my people out of your hands: or rather,

2. To the house of Jacob , expressed Isa 46:3 , where he bespeaks them in the same words here used, hearken to me ; and to whom alone he directeth his speech in this whole chapter; for though he speaketh of the Babylonians, yet he doth not speak to them; and to whom the prophet, for the most part, turneth his speech in all his prophecies, unless where there is something in the text or context which determineth it to some other person or people. And this very crime of stoutness or hardness of heart is most justly and most frequently charged upon the Jews by their own prophets every where, because of their gross contempt of and incorrigibleness under all God’ s words and works. And the prophet speaks this either to the Jews of his generation, or rather to that generation which was carried captive to Babylon, whose stout-heartedness is particularly noted and reproved, Zec 7:11,12 . Compare Mal 3:1,3-15 .

That are far from righteousness that are not only void of, but enemies to righteousness and true holiness; that give up yourselves to wickedness, that despise my counsels, and promises, and threatenings.

Poole: Isa 46:13

I bring near my righteousness: though you are most unrighteous persons, and have given me just cause to make you to know my breach of promise, as I threatened in the like case, Num 14:34 ; yet I will show myself to be a righteous and faithful God, making good my promise of delivering you out of Babylon after seventy years; and though you think the time long, and are apt to distrust the thing itself, yet it shall come, and that speedily, I will bring it near , or cause it to approach or come unto you , and, as it follows, it shall not tarry beyond the appointed time . It shall not be far off; my work of saving you from the Babylonish captivity.

I will place salvation in Zion I will bring my people from Babylon to Zion, and there I will save them from all their enemies.

For Israel my glory in whom I will once again glory as my people, and the illustrious monuments of my glorious wisdom, and power, and truth, and goodness; whom I will make a great and glorious people, though now they are mean and contemptible, and in whom I will once more settle my glorious presence and ordinances.

Haydock: Isa 46:8

Ashamed. Septuagint, "groan." Protestants, "shew yourselves men." (Haydock)

Haydock: Isa 46:11

Bird; Cyrus, whose rapid conquests are thus denoted. (Calmet) ---

He chose a golden eagle, with wings expanded, for his standard. (Xenophon vii.) ---

Christ came from heaven to redeem the world, Psalm xviii. 6., and Malachias iv. 2. (Calmet) ---

He was the orient, adored by the eastern sages, to whom the prophet refers. (St. Jerome) (Worthington)

Haydock: Isa 46:12

Israel. It shall no longer be a reproach. Cyrus shall restore my people to their own country. But Christ more full accomplished what is here declared respecting the establishment of his Church. (Calmet)

Gill: Isa 46:6

They lavish gold out of the bag,.... As if it was of no value and account; that is, the Heathen idolaters, some of them, who are excessively devoted to idolatry; these, being rich, take out their bags of gold, and give it in a very profuse manner to a workman to make a golden image for them, not caring what it cost them; such an one was that which Nebuchadnezzar made, sixty cubits high, and six broad, Dan 3:1 see an instance of profuseness this way in the Israelites themselves, Exo 32:2.

And weigh silver in the balance; or "with a reed" ^o. Others, though idolaters, yet less devoted to idolatry, and more tenacious of their money, make silver do for a god, and weigh it out to the workman, that it be made of such a weight, and no more, and that they might not be cheated of their silver; or they weighed it to pay the workman for his workmanship. Money formerly was not coined and stamped, so not numbered by pieces, but weighed.

And hire a goldsmith, and he maketh it a god; a "finer" or "founder", with whom they agree for such a sum of money, and he, of the gold or silver that is put into his hands, makes a god: he casts and moulds it into such a form or shape that is agreed upon, and this is called a god; though nothing but a piece of gold or silver fashioned by art and man's device, and the work of his hands:

they fall down, yea, they worship; the god they made; both the artificer, and he that employed him, fall down upon their knees, or their faces, and pay divine worship add adoration to the idol; though the one knew it was made of his own gold or silver, and the other knew it to be the workmanship of his hands. Worshipping is more than falling down, as Ben Melech observes, and therefore it is said, yea, they worship.

Gill: Isa 46:7

They bear him upon the shoulder, they carry him,.... That is, the idol; men carry him upon their shoulders in procession, and expose him to the view and veneration of the people, just as the host is carried in procession by the Papists; or the idol being made, the workman or his men lift it up, for it cannot lift up itself, and take it upon their shoulders, and carry it home to the proprietor:

and set him in his place; in his house, if an household god: or in the temple, church, or place of public worship, if designed for that:

or cause him to rest under him ^p, or "in his place"; under the roof of his house or temple; a jeer upon him, as if he was weary of his long journey, though carried. Here again the idols are distinguished from the true God, and he from them; they are on men's shoulders, and set in a certain place, but he carries all his people, and is not limited to, or included in any place:

and he standeth, and from his place he shall not remove; the idol being set in his place stands fast, being nailed; he stands upright as a palm tree, and can never stir from the place where he is, to help any of his worshippers, in whatsoever distress they may be; nor can he get out of the way of any danger to which he may be exposed; if the temple or house, in which he is, is on fire, or overflowed with water, or broke into by thieves, he cannot move out of his place, and escape the danger; a fine deity to be worshipped indeed! see Isa 44:13.

Yea, one shall cry unto him, yet can he not answer; as Baal's priests and worshippers cried to him, but no voice was heard, nor answer returned, 1Ki 18:26 for though they have ears, they hear not, and mouths, yet they speak not, Psa 115:5.

nor save him out of his trouble; that is, the idol cannot save the idolatrous worshipper out of his distress, which has caused him to cry unto him; see Isa 45:20.

Gill: Isa 46:8

Remember this,.... Or "these things", as the Syriac version, concerning the matter of which, and the manner in which idols are made; their impotency to move themselves, and their inability to help their votaries, and the difference between them and the true God:

and show yourselves men; and not brutes, as the makers and worshippers of images are, or show themselves as if they were; who unmanly themselves, and act contrary to the natural reason of mankind: or "be ye strong" ^q; so the Targum and Jarchi; fortify yourselves against all temptations to idolatry, and against all the arguments and persuasions of idolaters; or "burn ye" ^r or "be ye inflamed", so Rabenu Hal and Joseph Kimchi; that is, blush and be ashamed at such sottishness and stupidity, as men when they are ashamed look as if their faces were inflamed; so the Vulgate Latin version renders it, "be ye confounded" ^s; or the sense is, be fervent in spirit, be fired ^t with zeal for God and his glory, and with indignation against such gross idolatry:

bring it again to mind, O ye transgressors; of the law of God, in this instance of idolatry; meaning either the Babylonians, or rather the Jews, who had been drawn in by them to idolatrous practices; calling upon them to return to their senses; to use and exercise their reason; to recollect and reconsider things, and observe and repent of the folly and wickedness they had been guilty of.

Gill: Isa 46:9

Remember the former things of old,.... The things that were from the beginning, or the ancient things done by the Lord, whether as the effects of power, wisdom, and goodness, or in wrath, or in mercy; such as the creation of the heavens, and the earth, and all things in them; the destruction of the old world, and of Sodom and Gomorrah; the bringing of Israel out of Egypt through the Red sea and wilderness, to Canaan's land, and all the wondrous things then done for them; which are so many proofs of the true deity of the God of Israel, in opposition to the idols of the Gentiles:

for I am God, and there is none else; as he must needs be what did the above things:

I am God, and there is none like me; for greatness or goodness, or that has done the like things; not one of the gods of the Gentiles.

Gill: Isa 46:10

Declaring the end from the beginning,.... The end of the Jewish state, both as a church, and a commonwealth, from the first settlement of it in the times of Moses, and by him, Deu 32:29. The end of the world, and all things in it, as early as the times of Enoch, the seventh from Adam, Jud 1:14. The end and issue of every event, at least of many very remarkable and momentous ones, before they came to pass; and particularly things relating to Christ, the beginning and end; the fulfilling end of the moral law for righteousness; the scope and design of the ceremonial law, to which that tended, and in which it issued; as well as the end of the whole Scripture, of the prophecies and promises of it: and this end was declared very early, and spoken of by all the prophets that were from the beginning of the world; and which is a full proof of the omniscience of God, and so of his true deity, Luk 1:70.

And from the ancient times the things that are not yet done; that were not at this time done, though they are since: such as the captivity of the Jews, and their return from it; also the incarnation of Christ, his obedience and sufferings, and the glory that should follow; his resurrection, ascension, and session at the right hand of God; the work of redemption by him; the effusion of the Spirit; the spread of the Gospel among the Gentiles, and their conversion; and others which are now not yet done; as the conversion of the Jews in the latter day, and the bringing in the fulness of the Gentiles; the glory of the church in those times as to knowledge, peace, purity, power, and authority; the destruction of antichrist; and the second coming of the Messiah; all which have been declared from ancient times; and as the former have been accomplished, there is reason to believe the latter will:

saying, my counsel shall stand; the purposes and decrees of God, which are within himself, wisely formed by him, eternal and not frustrable; and which shall stand, or be accomplished, being the counsels of him who is all wise, all knowing, all powerful, unchangeable, true, and faithful; whether they respect the providence of God in relation to the world in general, and the government of it, or to particular persons, and their affairs, from the time of their birth to their death; or whether they respect his grace and goodness in the salvation of men; such as his purpose according to election, the covenant of his grace, redemption by Christ, the effectual calling, and eternal glorification; all which, as they are according to the will and counsel of God; stand firm and sure, and shall have their full accomplishment; see Psa 33:11.

And I will do all my pleasure; as he has done in creation, and does in providence, so he has done, can do, and does in grace, in predestination and redemption, and in the effectual calling. And particularly this may refer to the deliverance of the Jews by Cyrus, a type of Christ, and deliverance by him, as follows:

Gill: Isa 46:11

Calling a ravenous bird from the east,.... Or "a flying fowl", or "swift winged bird" ^u; for the word used does not so much denote rapaciousness as swiftness; which well agrees with Cyrus, who is here meant, and not Abraham, as Jarchi, nor Nebuchadnezzar, as others; and who was always swift in all his expeditions, and always recommended celerity and dispatch of business to his soldiers and others, as Xenophon ^w often observes; and very remarkable is that speech of Tigranes to him, in which he tells him ^x, that he so far exceeded the king of Armenia in swiftness, that he came upon him with a great army, from a far country, before he could get his army together, which was just by him. And very observable are the words of Cyrus himself, who was desirous of being a thorough horseman, that he might seem to be ανθρωπος πτηνος, "a winged" or "flying man" ^y So the Targum here renders it, a swift bird. Aben Ezra, who interprets it of Cyrus, says he is so called, as if he flew to do the will of God; and Kimchi observes of Cyrus, that he has this name because he came swiftly, and in haste, as a bird that flies: and it is no unusual thing for a mighty monarch, or a general, marching with his army, to be compared to a flying bird, particularly an eagle, Jer 48:40 and may be the bird intended here, which well suits with Cyrus, who had, as Plutarch ^z reports, an aquiline nose; hence men that have such noses, among the Persians, are highly esteemed: and Xenophon ^a says, that the standard of Cyrus was a golden eagle upon the top of a high spear, and which is retained by the kings of Persia. Cyrus is said to be called from the east, because, as Kimchi observes, his country lay to the east of Babylon:

the man that executeth my counsel from afar country; as Persia was from Babylon, Assyria and other provinces lying between; but though he lived in a far country, and knew nothing of the affairs of the people of God in Babylon, or what work he was to do, yet God called him, and brought him to do his will, which he was ignorant of: so God sometimes puts into the hearts of men to fulfil his will, which they are strangers to, Rev 17:17. It is in the Hebrew text, "the man of my counsel" ^b; not with whom the Lord consulted, for none are of his counsel in this sense; but whom in his counsels, decrees, and purposes, he appointed to such service, and whom he made use of as an instrument to do his pleasure; see Isa 44:8.

yea, I have spoken it, I will also bring it to pass: I have purposed, I will also do it; the counsel of the Lord, concerning the deliverance of his people from Babylon, by the hand of Cyrus; this he had purposed in his own breast, had spoken of in prophecy, and would certainly perform. R. Joseph Kimchi interprets this verse of the Messiah, and so does Jerom, of whom, no doubt, Cyrus was a type; and what is here said agrees with him: he may be compared to a flying bird for his swiftness in coming at the appointed time; he came from the east, as the rising sun of righteousness; he was the man of God's counsel in the highest sense, and came, being called, to execute it; the work of redemption was according to the eternal purpose of God, and spoke of by all the holy prophets, and now accomplished; and his righteousness and salvation are made mention of in the following verses.

Gill: Isa 46:12

Hearken unto me, ye stout hearted,.... This is not an address to the Chaldeans, as Kimchi and others think, who were merciless and cruel to the Jews, and far from doing that which was right unto them, but oppressed them, and would not let them go; but to the Jews themselves, at least to the wicked and profligate among them, who were always a stouthearted, stiffnecked, and a rebellious people; and even those who made more presences to religion were only self-righteous, and were far from true righteousness. The whole may be applied to all persons destitute of the grace of God, professors or profane, who are stout or stubborn hearted; have hard and impenitent hearts; proud and haughty in their hearts; proud of their wisdom, power, and strength; stout in their hearts against God, as appears by their words and actions; oppose themselves to the people of God, his word and ordinances; and some so daring as to make a mock at sin, at religion, and a future state, and outbrave death itself; though when God calls them to an account, as he sometimes does by his judgments here, and will at the last judgment hereafter; or by the workings of his Spirit upon them, convincing them of sin, righteousness, and judgment; their hearts fail, and they cannot be strong and endure; when his word comes with power, and they hear it, and feel the energy of it, they are cut to the heart, and their stout and proud spirits are brought down, and made to submit: even such

that are far from righteousness; as all men are in a state of nature, none are righteous, no, not one, but are full of all unrighteousness; even those that are the most righteous and religious, externally, are without a righteousness; they do not attain to one by the law of works; they go about to establish their own, and do not submit to the righteousness of God, and so are far from it: and indeed all God's elect, in a state of unregeneracy, are far from any knowledge of the righteousness of Christ, they not being yet convinced of the need of it, and it having not yet been revealed and applied unto them, and received by faith; now these are called upon to hear the word externally, which coming with power, causes them to hear spiritually what follows:

Gill: Isa 46:13

I bring near my righteousness, it shall not be far off,.... Meaning either the faithfulness of God, in fulfilling his promises; or the justice of God displayed, in redemption by Christ; or Christ himself, God's righteous One, and the Lord our righteousness; or rather the righteousness of Christ itself, which Jehovah the Father may call his, because he sent his Son to work it out, approved of it, accepted it, and imputes it to his people, and justifies them by it; and which was near to be wrought out by Christ, and revealed in the Gospel; and which is brought near and applied by the Spirit of God to a sensible sinner, to a sinner convinced of the insufficiency of his own righteousness, and of the suitableness and excellency of Christ's, and of his need of it; and which is near in Christ, and in the Gospel, for faith to come at, at any time; nor is it ever far off from the believer, to whom it is imputed, and on whom it is put:

and my salvation shall not tarry; either Christ, who is God's salvation, provided and appointed by him, who was to come as a Saviour, and should not tarry; nor did he tarry beyond the appointed time, Hab 2:3 or the salvation itself wrought out by him; this work is done by Christ, and is published in the Gospel, and is brought nigh and applied by the Spirit of God in conversion, in due and proper time, and shortly will be fully enjoyed in heaven:

and I will place salvation in Zion for Israel my glory: the Saviour himself was to come to Zion; near to Zion was salvation wrought out; here the Gospel of salvation was first published, and out of it the word of it was sent into all the world; and in Zion, the church of God, Christ the Saviour is to be met with; and his salvation is the safety of it, it is placed about it instead of walls and bulwarks; and all this is for the Israel of God, the spiritual Israel, chosen, redeemed, and called, and who shall be saved with an everlasting salvation; and who are the glory of God, have the glory of God, the grace of God in them, and the righteousness of God upon them, by which they are glorious; who enjoy the presence of the glorious God, and who is glorified in them, and by them; whose glory, even the glory of all his perfections, wisdom, grace, mercy, justice, holiness, truth, and faithfulness, is great in their salvation. So Kimchi gives the sense of the words,

"the salvation I will give to them shall be glory to me,''

Or Israel may be called his glory, because he gives glory to them; not only grace here, but glory hereafter, when their salvation wilt be complete, that is, completely enjoyed.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 46:6

¹ tn Heb “the reed,” probably referring to the beam of a scales. See BDB 889 s.v. קָנֶה 4.c.

NET Notes: Isa 46:7

¹ tn Or perhaps, “cannot,” here and in the following two lines. The imperfect forms can indicate capability.

NET Notes: Isa 46:8

¹ tn The meaning of the verb אָשַׁשׁ (’ashash, which appears here in the Hitpolel stem) is uncertain. BDB 84 s.v. אשׁשׁ relates it to a root meaning “found, establish” in Arabic; HALOT 100 s.v. II אשׁשׁ gives the meaning “pluck up courage.” The imperative with vav (ו) may indicate purpose following the preceding imperative.

² tn Heb “return [it], rebels, to heart”; NRSV “recall it to mind, you transgressors.”

NET Notes: Isa 46:9

¹ tn Heb “remember the former things, from antiquity”; KJV, ASV “the former things of old.”

² tn Heb “and there is no other” (so NASB, NIV, NRSV).

NET Notes: Isa 46:10

¹ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

NET Notes: Isa 46:11

¹ tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).

² tn Heb “spoken”; KJV “I have spoken it.”

NET Notes: Isa 46:12

¹ tn Heb “strong of heart [or, mind]”; KJV “stouthearted”; NAB “fainthearted”; NIV “stubborn-hearted.”

² tn Heb “who are far from righteousness [or perhaps, “deliverance”].”

NET Notes: Isa 46:13

¹ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

² tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

³ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

Geneva Bible: Isa 46:8

Remember this, and show yourselves men: bring [it] again to ^{( h )} mind, O ye transgressors.

^{( h )} Become wise, meaning, that all idolaters are without wit or sense, like mad men.

Geneva Bible: Isa 46:11

Calling a ravenous ^{( i )} bird from the east, the man that executeth my ^{( k )} counsel from a far country: yea, I have spoken [it], I will also bring it to pass; I have purposed [it], I will also perform it.

^{( i )} That is, Cyrus, who will come as swift as a bird and fight against Babylon.

^{( k )} Him by whom I have appointed to execute that which I have determined.

Geneva Bible: Isa 46:12

Hearken to me, ye stubborn in heart, that [are] far from ^{( l )} righteousness:

^{( l )} Who by your incredulity would prevent the performance of my promise.

Geneva Bible: Isa 46:13

I bring ^{( m )} near my righteousness; it shall not be far off, and my salvation shall not delay: and I will place salvation in Zion for Israel my glory.

^{( m )} He shows that man's incredulity cannot abolish the promise of God, (Rom 3:3).

Commentary -- Verse Range Notes

TSK Synopsis: Isa 46:1-13

1 The idols of Babylon could not save themselves.

3 God saves his people to the end.

5 Idols are not comparable to God for power,

12 or present salvation.

Maclaren: Isa 46:12-13

A Righteousness Near And A Swift Salvation

Hearken unto Me, ye stout-hearted, that are far from righteousness: I bring near My righteousness; it shall not be far off, and My salvation shall not tarry.'--Isaiah 46:12-13.

GOD has promised that He will dwell with him that is humble and of a contrite heart. Jesus has shed the oil of His benediction on the poor in spirit. It is the men who form the exact antithesis to these characters who are addressed here. The stout-hearted' are those who, being untouched in conscience and ignorant of their sin, are self-reliant and almost defiant before God. That temper is branded here, though, of course, there is a sense in which a stout heart is a priceless possession, but that sort of stoutness of heart is best secured by the contrite of heart. Those who are far from righteousness are those who are not only sinful in act, but do not desire to be otherwise, having no approximation or drawing towards a nobler life, by aspiration or effort.

To such men God speaks, as in the tone of a royal proclamation; and what should we expect to heal" pealing from His lips? Words of rebuke, warning, condemnation? No; His voice is gentle and wooing, and does not threaten blows, but proffers blessings: I will bring near My righteousness. It shall not be far off,' though the stout-hearted may be far from' it. Here we have a divine proclamation of a divine Love that will not let us away from its presence; of a divine Work for us that is finished without us; of an all-sufficient Gift to us.

I. A divine proclamation of a divine Love that will not let us away from its presence.

There is a great contest between God and man: man seeking to withdraw from God, and God following in patient, persistent love.

1. In general terms God keeps near us, however far away we go from Him.

Think of our forgetfulness of Him and His continual thought of us. Think of our alienated hearts and His unchanging love.

We cannot turn away His care, we cannot exhaust His compassion, we cannot alienate His heart. All men everywhere are objects of these, as in every corner of the world the sky is overhead, and all lands have sunshine.

What a picture of divine patience and placability that truth points for us! It shows the Father coming after His prodigal son, and so surpasses even the pearl of the parables.

2. The special reference to Christ's work.

That work is the exhibition in manhood and to men of a perfect righteousness.

It is the implanting in the corrupt world of a new beginning. It is the clothing us with Christ's righteousness, for which we are forgiven and in which we are sanctified.

So Christ's work is God's coming to bring near His righteousness, and now it is nigh thee in thy mouth and in thy heart.'

II. A divine proclamation of a divine Work which is finished without us.

The divine righteousness and its consequence are here represented as being brought near while men are still stout-hearted.' We must feel the emphasis laid on I will bring near My righteousness,' and the impression of merciful speed given by My salvation shall not tarry.' The whole suggests such thoughts as these:-

The divine love is not drawn out by anything in us, but pours out on us, even while we are far off and indifferent to it. His bringing near of righteousness, and setting His salvation to run very swiftly side by side with it, originates in Himself. It is the self-impelled and self-fed flow of a fountain, and we need no pump or machinery to draw it forth.

The divine work is accomplished without man's co-operation.

It is finished,' was Christ's dying cry. But what is finished?--Bringing the righteousness near. What still remains to be done?--Making it mine. And that is accomplished by faith.

It is mine if by faith I claim it as mine, and knit myself with Him who is righteousness and salvation for every man that they may be accessible to and possessed by any man.

A man may be far from righteousness though it is near him and all around him. Like Gideon's fleece, he may be dry when all is wet, or like some rock in a field, barren and sullen, while all around the corn is waving.

III. The proclamation of an all-sufficient Gift.

Righteousness, salvation, glory, are here brought together in significant sequence. They are but several names for the same divine gift, looked at from different angles. A diamond flashes varying prismatic hues from its different facets.

That encyclopaedical gift, which in regard to man considered as sinful brings pardon and a new nature in righteousness and holiness of truth,' brings deliverance from peril and from every form of evil and death, to him considered as exposed to consequences of sin both physical and moral, and a true though limited participation in the divine glory, even now, with the hope of entering into the blaze of it hereafter, to him as considered as made in the divine image and having lost it.

And all this wonderful triple hope, rapturous and impossible as it seems when we think of man as he is, and of each of ourselves as we each feel ourselves to be, is for us a sober certainty and a fact sufficiently accomplished, to give firm ground for our largest expectations if we hold fast by Jesus who brings that all-sufficient gift of God within reach of each of us. The divine patience and love follow us in all our wild wanderings, praying us with much entreaty that we should receive the gift.' Jesus, who is God's righteousness and love incarnate, beseeches us to take Him, and in Him righteousness, salvation, and glory.

MHCC: Isa 46:5-13

Here the folly of those who made idols, and then prayed to them, is exposed. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants, but are for a religion which costs them nothing! The service of sin always costs a great deal. God puts it to them what senseless, helpless things idols are. Let, then, the Jews show themselves men, avoiding such abominations. Many Scripture prophecies, delivered long ago, are not yet fulfilled; but the fulfilling of some is an earnest that the rest will come to pass. Nothing can help more to make us easy, than to be assured that God will do all his pleasure. Even those who know not and mind not God's revealed will, are called and used to fulfil the counsels of his secret will. Heaven and earth shall pass away, sooner than one tittle of the word of God. Obstinate sinners are addressed. Such were far from acceptance, but they were summoned to hearken to the word of the Lord. The salvation of a sinner begins with a humble and contrite heart, that trembles at God's word, with godly sorrow working true repentance, and faith in his mercy, through the obedience unto death of our Divine Surety. Christ, as the Divine righteousness and salvation to his people, would come in the appointed time. His salvation abides in his church for all believers.

Matthew Henry: Isa 46:5-13

The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God.

I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs,

1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (Isa 46:5): To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live. To whom then can we liken God? Isa 40:18, Isa 40:25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion.

2. He exposes the folly of those who made idols and then prayed to them, Isa 46:6, Isa 46:7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose: They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some lavish gold out of the bag to make an idol of it in the house, while others hoard up gold in the bag to make an idol of it in the heart; for covetousness is idolatry, as dangerous, though not as scandalous, as the other. They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (Isa 46:7): They bear him upon their own shoulders, and do not hire porters to do it; they carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal, and he stands. They take a great deal of pains to fasten him, and from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves?

3. He puts it to themselves, and their own reason, let that judge in the case (Isa 46:8): " Remember this, that has been often told you, what senseless helpless things idols are, and show yourselves men - men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols."Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of; bring them again to mind, recall them into you memories, and revolve them there. O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves."

4. He again produces incontestable proofs that he is God, that he and none besides is so (Isa 46:9): I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: " Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that I am God and there is none else. "This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Exo 15:11. (2.) To the sacred prophecy. He is God alone, for it is he only that declares the end from the beginning, Isa 46:10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied, Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in the latter days, what their end should be, and wished they were so wise as to consider it, Deu 32:20, Deu 32:20. From the beginning of an event he declares what the end of it will be. Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to find out the work that God makes from the beginning to the end, Ecc 3:11. He declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is God, and none else; it is he, and none besides, that can say, and make his words good, " My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it."As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that God will do all his pleasure, Psa 135:6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, Isa 46:11. God by his counsel calls a ravenous bird from the east, a bird of prey, Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Mat 24:28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God's counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: " I have spoken of it by my servants the prophets, and what I have spoken is just the same with what I have purposed. "For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he will do it, for he will never change his mind; he will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: I have spoken it, I will also bring it to pass. Dictum, factum - no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done,"but, " I will do it. "Heaven and earth shall pass away sooner than one tittle of the word of God.

II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, Isa 46:12, Isa 46:13.

1. This is addressed to the stout-hearted, that is, either, (1.) The proud and obstinate Babylonians, that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they followed after the law of righteousness, they attained not to righteousness, because they sought it not by faith, Rom 9:31, Rom 9:32. They perished far from righteousness; and it was because they were stout-hearted, Rom 10:3.

2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (Isa 2:3), thither the Redeemer comes (Isa 59:20, Rom 11:26), and it is Zion's King that has salvation, Zec 9:9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: " I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Psa 85:9. Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore, though it tarry, wait for it; wait patiently, for he that shall come will come, and will not tarry. "

Keil-Delitzsch: Isa 46:6-7

The negative answer to this question is the direct result of what precedes, but a still further proof is given in Isa 46:6, Isa 46:7. "They who pour gold out of the bag, and weigh silver with the balance, hire a goldsmith to make it into a god, that they may fall down, yea, throw themselves down. They lift it up, carry it away upon their shoulder, and set it down in its place: there it stands; from its place it does not move: men also cry to it, but it does not answer; it saves no one out of distress." There is no necessity for assuming that הזּלים is used in the place of the finite verb, as Hitzig imagines, or as equivalent to זלים הם , as Rosenmüller and Gesenius suppose; but up to ישׂכּרוּ the whole is subject, and therefore ישׁקלוּ is the point at which the change into the finite verb occurs (Ges. §131, 2). The point in hazzâlı̄m is not the extravagant expenditure, as Ewald thinks, but the mean origin of the god, which commences with the pouring out of gold from a purse (zūl = zâlal , to shake, to pour out). Qâneh is the lever of the scales ( κανών ). The metal weighed out is given to a goldsmith, who plates the idol with the gold, and makes the ornaments for it of silver. When it is finished, they lift it up, or shoulder it ( ישּׂאהוּ with a distinctive Great Telisha), carry it home, and set it down in the place which it is to have under it ( תּחתּיו ). There it stands firm, immoveable, and also deaf and dumb, hearing no one, answering no one, and helping no one. The subject to יצעק is any צעק . The first admonition closes here. The gods who are carried fall without being able to save themselves, whereas Israel's God carries and saves His people; He, the Incomparable, more especially in contrast with the lifeless puppets of idols.

Keil-Delitzsch: Isa 46:8-11

The second admonition is addressed to those who would imitate the heathen. "Remember this, and become firm, take it to heart, ye rebellious ones! Remember the beginning from the olden time, that I am God, and none else: Deity, and absolutely none like me: proclaiming the issue from the beginning, and from ancient times what has not yet taken place, saying, My counsel shall stand, and all my good pleasure I carry out: calling a bird of prey from the east, the man of my counsel from a distant land: not only have I spoken, I also bring it; I have purposed it, I also execute it." The object to which "this"points back is the nothingness of idols and idolatry. The persons addressed are the פושׁעים (those apostatizing), but, as התאשׁשׁוּ shows, whether it mean ἀνδιρίζεσθε or κραταιοῦσθε (1Co 16:13), such as have not yet actually carried out their rebellion or apostasy, but waver between Jehovahism and heathenism, and are inclined to the latter. התאשׁשׁו is hardly a denom. hithpalel of אישׁ in the sense of "man yourselves,"since אישׁ , whether it signifies a husband or a social being, or like אנושׁ , a frail or mortal being, is at any rate equivalent to אנשׁ , and therefore never shows the modification u. אשׁשׁ ( אשׁה ) signifies to be firm, strong, compact; in the piel (rabb.), to be well-grounded; nithpael , to be fortified, established; here hithpoel , "show yourselves firm"(Targ., Jer.: fundamini ne rursum subitus idololatriae vos turbo subvertat ). That they may strengthen themselves in faith and fidelity, they are referred to the history of their nation; ראשׁנות are not prophecies given at an earlier time - a meaning which the priora only acquire in such a connection as Isa 43:9 - but former occurrences. They are to pass before their minds the earlier history, and indeed "from the olden time."" Remember: "zikhrū is connected with the accusative of the object of remembrance, and כּי points to its result. An earnest and thoughtful study of history would show them that Jehovah alone was El , the absolutely Mighty One, and 'Elōhı̄m , the Being who united in Himself all divine majesty by which reverence was evoked. The participles in Isa 46:10, Isa 46:11 are attached to the "I"of כּמוני . It is Jehovah, the Incomparable, who has now, as at other times from the very commencement of the new turn in history, predicted the issue of which it would lead, and m iqqedem , i.e., long before, predicted things that have not yet occurred, and which therefore lit outside the sphere of human combination - another passage like Isa 41:26; Isa 45:21, etc., in which what is predicted in these prophecies lays claim to the character of a prediction of long standing, and not of one merely uttered a few years before. The ראשׁית , in which the ראשׁנות are already in progress (Isa 42:9), is to be regarded as the prophet's ideal present; for Jehovah not only foretells before the appearance of Cyrus what is to be expected of him, but declares that His determination must be realized, that He will bring to pass everything upon which His will is set, and summons the man upon the stage of history as the instrument of its accomplishment, so that He knew Cyrus before he himself had either consciousness or being (Isa 45:4-5). The east is Persis (Isa 41:2); and the distant land, the northern part of Media (as in Isa 13:5). Cyrus is called an eagle, or, strictly speaking, a bird of prey (‛ayit ),

(Note: The resemblance to ἀετός ( αἰετός ) is merely accidental. This name for the eagle is traceable, like avid , to a root vâ , to move with the swiftness of the wind. This was shown by Passow, compare Kuhn's Zeitschrift , i. 29, where we also find at 10, 126 another but less probable derivation from a root i , to go (compare eva , a course).)

just as in Jer 49:22 and Eze 17:3 Nebuchadnezzar is called a nesher . According to Cyrop. vii. 1, 4, the campaign of Cyrus was ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος . Instead of עצתו אישׁ , the keri reads more clearly, though quite unnecessarily, ( עצתי אישׁ (see e.g., Isa 44:26). The correlate אף ( Isa 46:11 ), which is only attached to the second verb the second time, affirms that Jehovah does not only the one, but the other also. His word is made by Him into a deed, His idea into a reality. יצר is a word used particularly by Isaiah, to denote the ideal preformation of the future in the mind of God (cf., Isa 22:11; Isa 37:26). The feminine suffixes refer in a neuter sense to the theme of the prophecy - the overthrow of idolatrous Babel, upon which Cyrus comes down like an eagle, in the strength of Jehovah. So far we have the nota bene for those who are inclined to apostasy. They are to lay to heart the nothingness of the heathen gods, and, on the other hand, the self-manifestation of Jehovah from the olden time, that is to say, of the One God who is now foretelling and carrying out the destruction of the imperial city through the eagle from the east.

Keil-Delitzsch: Isa 46:12-13

A third admonition is addressed to the forts esprits in Isa 46:12, Isa 46:13. "Hearken to me, ye strong-hearted, that are far from righteousness! I have brought my righteousness near; it is not far off, and my salvation tarrieth not: and I give salvation in Zion, my glory to Israel." All that is called in Hellenic and Hellenistic νοῦς λόγος συνείδησις θυμός , is comprehended in καρδία ; and everything by which bâsâr and nephesh are affected comes into the light of consciousness in the heart ( Psychol. p. 251). According to this biblico-psychological idea, לב אבּיתי may signify either the courageous (Psa 76:6), or, as in this instance, the strong-minded; but as a synonym of לב סהזקי (Eze 2:4) and לב קשׁי (Eze 3:7), viz., in the sense of those who resist the impressions of the work and grace of God in their consciousness of mental superiority to anything of the kind, and not in the sense of those who have great mental endowments. These are "far from righteousness"( ts^e dâqâh ), that is to say, they have despaired of the true, loving fidelity of Jehovah, and have no wish for any further knowledge of it. Therefore they shall hear, and possibly not without impression, that this loving fidelity is about to manifest itself, and salvation is about to be realized. Jehovah has given salvation in Zion, that is to say, is giving it even now, so that it will become once more the centre of the renovated nation, and impart its glory to this, so that it may shine in the splendour bestowed upon it by its God. We have here the side of light and love, turned towards us by the two-faced ts^e dâqâh , as a parallel word to th^e shū‛âh , or salvation. With this admonition to the indifferent and careless, to whom the salvation of which they have given up all hope is proclaimed as at the door, this prophecy is brought to a close. In three distinct stages, commencing with "hearken,""remember,""hearken,"it has unfolded the spiritual influences which the fact declared in Isa 46:1, Isa 46:2 ought to have upon Israel, and resembles a pastoral sermon in its tone.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 44:23--48:1

3. The Lord's redemption of His servant 44:23-47:15

Isaiah began this section of the book dealing with God's grace to Israel (chs. 40-48) by glorifying God as the incomparable Lord of His servant Israel (ch. 40). Then he explained God's promises to (41:1-42:9) and His purposes for (42:10-44:22) His servants. This leads into a more particular revelation of the redemption that God had in store for Israel (44:23-47:15).

Constable: Isa 45:14--47:1

The God of redemption 45:14-46:13

This section develops the ideas that preceded by unfolding the characteristics of Yahweh that His people needed to appreciate in view of the shocking news that their new Moses would be Cyrus. It opens with an emphasis on God as Savior (45:14-19), then contrasts Yahweh with idols (45:20-46:7), and closes with an emphasis on God as righteous (46:8-13). The purpose of the unit was to strengthen the Israelites' confidence in God.

45:14 Yahweh affirmed (cf. v. 1) that because of what He would do in redeeming Israel from Babylonian captivity Gentiles from the ends of the earth would submit themselves to Israel having learned of Israel's great God (cf. 43:3).⁴⁸² Perhaps one evidence of this happening is the Ethiopian eunuch's reverence for Yahweh (cf. Acts 8:26-40). No matter how remote, wealthy, or regal they may be, Gentiles will voluntarily acknowledge Yahweh's deity.⁴⁸³

45:15 The nations that will come to God, or perhaps Isaiah himself, observed that God hides His acts of salvation so they are not obviously apparent. They become clear to those who carefully observe what He has done, and whom God enlightens, but they do not inevitably impress every single individual.⁴⁸⁴ This is essentially a testimony to God's transcendence.

45:16-17 The idols would humiliate their makers when it became clear that they have no power to save. But God's ability to save His people forever will not result in His being put to shame. Yahweh's deliverance of Israel to continued existence would impress the Gentiles after Cyrus' decree (vv. 14-15). But God would provide an eternal salvation for His people that only Gentiles after the coming of Christ could appreciate (cf. Rom. 9:33; 10:11; 1 Pet. 2:6).

45:18 Again the Lord affirmed (cf. vv. 1, 14) that He created the heavens, and there is no other God beside Him (cf. Exod. 20:1-3; Deut. 6:4).⁴⁸⁵ God is trustworthy and will not embarrass His worshippers because He is the almighty Creator. Isaiah's elaboration on this statement stresses that God's creative activity was for the welfare of His creatures.

Some readers of this verse have understood the statement that God did not create the earth waste (Heb. tohu) as clarifying the creation process. When God created the heavens and the earth did He create them unformed and then formed them, or does the waste condition of Genesis 1:2 describe the universe before Creation? I think this verse means that God's intention in Creation was not to create something permanently without form but to create an environment for His creatures that He suitably formed for their habitation. Thus this verse says nothing about the steps God may have taken in creating the cosmos. It rather explains His purpose in creating the cosmos.

45:19 Since God made the world for human habitation, it is reasonable that he would communicate His plans and purposes to humans. This is what He has done. God made Himself known to the Israelites. What He has revealed is in harmony with how He created the world. He has done what is right and has not distorted the truth. He has not hidden Himself (cf. v. 15; John 18:20).

". . . the point appears to be to contrast God's method of revelation with the dark practices of the heathen soothsayers."⁴⁸⁶

In the following segment (vv. 20-25), God contrasted His salvation with that of the Babylonian idols.

"Throughout chs. 40-55, the people of Israel are envisioned as being in bondage in Babylon. . . . Has not the God of Israel been thoroughly discredited? Should not Israel adopt the gods of her captors? . . . Instead, he [Isaiah] insists that it is the captors, the Babylonians, who need to look to their deliverance. Far from Israel being concerned over whether their God can deliver them from Babylon, it is the mighty Babylonians who should be worrying over whether the gods whom they have served can deliver them!"⁴⁸⁷

45:20 The Lord again summoned the people of the world, possibly after Cyrus' judgments, for a disputation (cf. 41:1, 21; 43:8-9). He claimed that pagan idol worshippers were ignorant (cf. 44:9). They carried their gods of wood rather than being carried by a personal God (cf. 1 Sam. 4-5). And they prayed to gods that could not save.

45:21 God challenged the idol worshippers to consult together and to present a case in defense of their idols. Who was the challenger who claimed "this?" Evidently the prophecies about Cyrus are the "this" in view (cf. 46:9-11)? He was Yahweh, the only true God who does what is right and who saves.

45:22 Since Yahweh alone saves, people and nations around the world should turn to Him for salvation (cf. Num. 21:8-9). In so doing they could experience the same salvation that Israel would enjoy. Yahweh is the saving God of the whole earth, not just Israel, so salvation is available to all, not just Israel.

45:23 God Himself swore (cf. Gen. 22:16) that everyone will eventually bow to His authority (some as condemned sinners and others as pardoned worshippers) and appeal to Him (cf. Rom. 14:10-12; Phil 2:9-11). In view of this, it is only reasonable to call on Him for salvation now. This word from God, confirmed with His oath, is as sure as His promises to Abraham and His words predicting Cyrus' activities.

45:24-25 The only hope of all humankind is in Yahweh. Pagans will turn to the Lord in repentance because of His power to deliver, His faithfulness to His promises, and His complete righteousness. The Israelites will also eventually bow in submission to the only true God enjoying His salvation and glorifying Him. This will happen when Jesus Christ returns to the earth.

The emphasis now shifts from God as the true Savior (45:20-25) to the idols who cannot save (46:1-7). The following pericope sums up the argument that Yahweh is superior to pagan gods and expands the idea introduced in 45:20 that a god that people need to carry cannot save.

46:1-2 Bel and Nebo were the two chief gods of Babylonia. Bel ("lord," cf. the Canaanite Baal) was the title of the father of the gods in the Babylonian pantheon, namely, Enlil. Bel was also later the title of Marduk, the city god of Babylon and the hero of Enuma Elish, the Babylonian Creation account. Nebo was Marduk's son and Bel's grandson and was supposedly a wise administrator.⁴⁸⁸ He was the god of learning, writing, and astronomy. The Babylonians carried images of these prominent gods in their New Year's day parades.

Isaiah envisioned Bel and Nebo as bending over as the Babylonians carried their images in procession (cf. 1 Sam. 5:3-4). These images rode on carts that beasts of burden hauled with some difficulty, evidently because of their weight. The gods, which the images both represented and contained, were a burden to these animals. Rather than lifting burdens, these idols created them for their worshippers. The prophet foresaw the idol images and the gods being carried off into captivity (by Cyrus), powerless to aid their worshippers.

46:3-4 Addressing the remnant (house) of His people, Yahweh reminded the Judahites that He had carried Israel (as a burden sometimes) throughout her history (cf. 63:9; Exod. 19:4; Deut. 1:31; 32:11; Ps. 28:9), and He would continue to do so. This, of course, is the opposite of what the Babylonians had to do to their idols (vv. 1-2). The Israelites had never carried Him, but it was He, and only He, who had always carried them.

"Normally, we expect that as children reach maturity, they do not need to be carried any longer. Furthermore, there usually comes a time when the child must begin to carry the aged parent. This is where God transcends the imagery. There will never come a time when we outgrow our dependence on God. . . . Nor will there ever be a time when a doddering old grandfather-God will somehow need to lean on us, and we will need to find a young, virile god for a new age."⁴⁸⁹

46:5 There is no comparison between the true God and false gods (cf. 40:18).

46:6-7 This is Isaiah's fourth and last exposé of the folly of idol worship (cf. 40:19-20; 41:6-7; 44:9-20). How foolish it is to spend a lot of money and effort to make something that cannot care for itself much less its worshipper. It has no power to respond in any way much less to save.

"There are two kinds of gods in this world: the kind you carry and the One who can carry you."⁴⁹⁰

The last segment of this section (45:14-46:13) returns to the subject of God as the righteous deliverer (cf. 45:14-19).

46:8 God called the transgressing Israelites to remember what He was about to say that would summarize the point being made in this section. It would give them confidence as they recalled it in the future. Again, remembering is the antidote to unbelief. Israel needed much encouragement and stern warnings because she was only a small island of monotheists in a sea of polytheists.

46:9 The Israelites needed to remember all that God had done going all the way back to Creation. Only then would they become convinced that Yahweh was unique, the only true God.

46:10-11 God had throughout history predicted how history would unfold including things that had not happened previously. His revelations were in harmony with His purpose to carry out His beneficial will for humankind. Most recently He had predicted Cyrus, who would descend on Babylon like an eagle on a rabbit. His audience could count on this prediction coming to pass because it was just the latest example of what He had done since the beginning.

46:12 God challenged the hard-hearted Israelites, who found it hard to believe that God would deliver them, to pay attention to Him (cf. v. 3). They were far from the righteous act of believing God that constitutes conformity to His will.

"Those who are far from righteousness are those who are far from being right with God, and so are deep in their own sin and depravity."⁴⁹¹

46:13 God would be faithful to His covenant promises and bring salvation to Zion (cf. 44:26-28; Rom. 3:21-25; 5:8; 1 Cor. 1:30). He would bring the righteousness that His people lacked soon. This deliverance would glorify His name.

"This proves to be Isaiah's final appeal to Israel to accept the Lord's will, to believe what he says and trust what he does, though even as he make [sic] his appeal he senses that it is falling on deaf ears (12)."⁴⁹²

Guzik: Isa 46:1-13

Isaiah 46 - Dead Idols and the Living God

A. The idols of the nations are carried into captivity.

1. (1-2) The false gods are carried away on carriages.

Bel bows down, Nebo stoops; their idols were on the beasts and on the cattle. Your carriages were heavily loaded, a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but have themselves gone into captivity.

a. Bel bows down, Nebo stoops: Bel and Nebo were names of two false gods the idol-worshipping nations served. It is as if now God gets personal, "naming names" when it comes to idols; and now these false gods are brought low.

i. The names of the pagan gods Bel and Nebo are familiar to us in the names Belshazzar and Nebuchadnezzar.

ii. "In chapter 45 Isaiah declared that every knee will bow to the Lord, and here he pictures the gods of the great Babylon stooping low in humiliation." (Grogan)

b. Your idols were on the beasts and on the cattle. Your carriages were heavily loaded: Isaiah pictures God's people going into captivity, in a forced relocation. Loaded on to their beasts and carriages are their idols - even their idols are carried away into captivity, and loaded on the moving trucks! The bottom line is they could not deliver the burden, but have themselves gone into captivity.

2. (3-4) The LORD, the true God, will carry His people.

Listen to Me, O house of Jacob, and all the remnant of the house of Israel, who have been upheld by Me from birth, who have been carried from the womb: Even to your old age, I am He, and even to gray hairs I will carry you! I have made, and I will bear; even I will carry, and will deliver you.

a. Who have been upheld by Me from birth, who have been carried from the womb: The false gods represented by dumb dead idols must be carried; but God carries His people. He carried them from before their birth, and He promises to continue to carry them (even to gray hairs I will carry you!).

b. I have made, and I will bear; even I will carry: This is the same Fatherly care Jesus spoke of in Luke 12:6-7: Are not five sparrows sold for two copper coins? And not one of them is forgotten before God. But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows. When we understand that has made us, and we are valuable to Him, then we can trust Him to carry us.

i. It's a worthy question: do you have to carry your gods, or does your God carry you?

3. (5-7) The LORD can save His people when the idols are helpless.

To whom will you liken Me, and make Me equal and compare Me, that we should be alike? They lavish gold out of the bag, and weigh silver on the scales; they hire a goldsmith, and he makes it a god; they prostrate themselves, yes, they worship. They bear it on the shoulder, they carry it and set it in its place, and it stands; from its place it shall not move. Though one cries out to it, yet it cannot answer nor save him out of his trouble.

a. They lavish gold out of the bag: Much money and attention is given to the production and care of our idols. Yet, though one cries out to it, yet it cannot answer nor save him out of his trouble. Isaiah again exposes the ironic folly of idolatry.

B. A call to remember.

1. (8-10) Remember that the LORD knows the beginning and the end.

Remember this, and show yourselves men; recall to mind, O you transgressors. Remember the former things of old, for I am God, and there is no other; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times things that are not yet done, saying, "My counsel shall stand, and I will do all My pleasure."

a. Remember this, and show yourselves men: We can gain the courage of men when we remember the things God tells us to remember. How much defeat we suffer in the Christian life through simply forgetting!

b. Remember the former things of old . . . there is none like Me, declaring the end from the beginning: God knows the end of every matter, of every course of circumstances, just as clearly as anyone else can see the beginning of it.

c. Saying, "My counsel shall stand, and I will do all My pleasure." God knows the end from the beginning because He is much more than a passive observer of events. His counsel shall stand. His works and plans never fail, because He will do all His pleasure. God isn't just watching the entire parade of history, He is directing the parade.

i. The essential point is that God's people must remember this about the LORD - that He knows the end from the beginning, and is in control over all things. When we remember this, we will show yourselves men. We can have tremendous courage in our God when we understand and remember who He is and what He does.

2. (11-13) Remember that the LORD will bring a deliverer to Zion.

Calling a bird of prey from the east, the man who executes My counsel, from a far country. Indeed I have spoken it; I will also bring it to pass. I have purposed it; I will also do it. Listen to Me, you stubborn-hearted, who are far from righteousness: I bring My righteousness near, it shall not be far off; My salvation shall not linger. And I will place salvation in Zion, for Israel My glory.

a. Calling a bird of prey from the east, the man who executes My counsel: This is another reference to Cyrus. God's people need to remember that God always has a deliverer for His people, even if He has to find one among pagan kings!

b. My salvation shall not linger: God's people need to remember that God's timing is always precise and wise. When we are stubborn-hearted we need to listen to the LORD and remember He never delays and is never late. God's always has His deliverer, and always knows exactly when to bring His deliverance.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 46 (Chapter Introduction)

Overview

Isa 46:1, The idols of Babylon could not save themselves; Isa 46:3, God saves his people to the end; Isa 46:5, Idols are not comparable to God for power, Isa 46:12. or present salvation.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 46 (Chapter Introduction)

CHAPTER 46

The ruin of Babylon and her idols, Isa 46:1,2 . God’ s love and faithfulness to the Jews, Isa 46:3,4 . Idols not to be compared with God, Isa 46:5-8 , for power, knowledge, and sure salvation, Isa 46:9-13 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 46 (Chapter Introduction)

(Isa 46:1-4) The idols could not save themselves, but God saves his people.

(Isa 46:5-13) The folly of worshipping idols.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 46 (Chapter Introduction)

God, by the prophet here, designing shortly to deliver them out of their captivity, prepared them for that deliverance by possessing them with a detestation of idols and with a believing confidence in God, even their own God. I. Let them not be afraid of the idols of Babylon, as if they could in any way obstruct their deliverance, for they should be defaced (Isa 46:1, Isa 46:2); but let them trust in that God who had often delivered them to do it still, to do it now (Isa 46:3, Isa 46:4). II. Let them not think to make idols of their own, images of the God of Israel, by them to worship him, as the Babylonians worship their gods (Isa 46:5-7). Let them not be so sottish (Isa 46:8), but have an eye to God in his word, not in an image; let them depend upon that, and upon the promises and predictions of it, and God's power to accomplish them all (Isa 46:9-11). And let them know that the unbelief of man shall not make the word of God of no effect (Isa 46:12, Isa 46:13).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 46 (Chapter Introduction)

INTRODUCTION TO ISAIAH 46

This chapter contains a prophecy of the taking of Babylon by Cyrus, and of the deliverance of the Jews; who are encouraged to expect the divine protection, and a continuance of it; are dehorted from idolatry, and directed to look to the Lord alone for righteousness and salvation. The taking of Babylon is signified by the demolition of its idols, which become the plunder of the enemy, and by the carrying of the inhabitants of it captive, Isa 46:1. Then follows a promise of grace and mercy to the remnant of Israel that should now be delivered; that the Lord, who had cared for them from the infancy of their state, would not leave them in their declining times, Isa 46:3, when they are dehorted from the worship of idols, from the consideration of the matter of which they were made, as silver and gold; from their being the works of men's hands; and from their inability to move themselves, or help others; and from the Lord being the true God, as appears by his omnipotence and omniscience, Isa 46:5. A description is given of Cyrus, who should be the instrument of the Jews' deliverance from Babylon, Isa 46:11. And the chapter is concluded with an address to the stout hearted and unrighteous Jews, to observe the righteousness and salvation which were brought near and set before them, Isa 46:12.