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<p id="Chapter44" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 44
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<p id="Isa44_1"><a onclick="return mV('Isa',44,'1-28');">Isa 44:1-28</a>. CONTINUATION OF THE PREVIOUS CHAPTER.
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<p><b>1-5. Yet</b>—Though thou hast sinned, yet hear God's gracious promise as to thy deliverance.
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<br><br><b>chosen</b>— (<a onclick="return mV('Isa',41,8);">Isa 41:8</a>).
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<p id="Isa44_2"><b>2.</b> (<a onclick="return mV('Isa',43,1,7);">Isa 43:1, 7</a>).
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<br><br><b>formed...from...womb</b>—(So <a onclick="return mV('Isa',44,24);">Isa 44:24</a>; <a onclick="return mV('Isa',49,1,5);">Isa 49:1, 5</a>). The sense is similar to that in <a onclick="return mV('Isa',1,2);">Isa 1:2</a>, "I have nourished and brought up children."
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<br><br><b>Jesurun</b>—A diminutive term of endearment applied to Israel. The full title of affection was <i>Israelun;</i> contracted it became Jeshurun, with an allusion to the <i>Hebrew</i> root, <i>jashar,</i> "upright," "perfect" (see on JFB for <a href="./Comm/jfb/Isa/Isa042.html#Isa42_19">Isa 42:19</a>, note on "He that is perfect") [GESENIUS], (<a onclick="return mV('Deu',32,15);">Deu 32:15</a>).
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<p id="Isa44_3"><b>3.</b> (<a onclick="return mV('Isa',41,18);">Isa 41:18</a>).
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<br><br><b>him...thirsty</b>—rather, "the land" (<a onclick="return mV('Isa',35,6,7);">Isa 35:6-7</a>), figuratively for <i>man</i> thirsting after righteousness (<a onclick="return mV('Mat',5,6);">Mat 5:6</a>).
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<br><br><b>floods</b>—the <i>abundant</i> influences of the Holy Spirit, stronger than "water."
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<br><br><b>spirit</b>—including all spiritual and temporal gifts, as the parallel, "blessing," proves (<a onclick="return mV('Isa',11,2);">Isa 11:2</a>; <a onclick="return mV('Isa',32,15);">32:15</a>).
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<br><br><b>seed</b>— (<a onclick="return mV('Isa',59,21);">Isa 59:21</a>).
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<p id="Isa44_4"><b>4. they</b>—thy "seed" and "offspring" (<a onclick="return mV('Isa',44,3);">Isa 44:3</a>).
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<br><br><b>as among</b>—needlessly inserted in <i>English Version.</i> Rather, "The seed shall spring up as willows among the grass beside canals of water" [HORSLEY]. Or, "They shall spring up among the grass (that is, luxuriantly; for what grows in the midst of grass grows luxuriantly) as willows by the water-courses," which makes the parallel clauses better balanced [MAURER].
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<p id="Isa44_5"><b>5.</b> The third clause answers in parallelism to the first, the fourth to the second.
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<br><br><b>I am the Lord's</b>— (<a onclick="return mV('Jer',50,5);">Jer 50:5</a>; <a onclick="return mV('1Cr',6,19,20);">1Cr 6:19-20</a>; <a onclick="return mV('2Cr',8,5);">2Cr 8:5</a>).
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<br><br><b>call himself by the name of Jacob</b>—The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (compare <a onclick="return mV('Isa',43,7);">Isa 43:7</a>; <a onclick="return mV('Psa',49,11);">Psa 49:11</a>). Or, "calls," that is, invokes and celebrates <i>the name of Jacob,</i> attaches himself to his nation and religion [MAURER], (<a onclick="return mV('Psa',24,6);">Psa 24:6</a>).
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<br><br><b>subscribe...hand unto...Lord</b>—in solemn and public covenant, pledging himself to God's service (compare <a onclick="return mV('Neh',9,38);">Neh 9:38</a>), before "witnesses" (<a onclick="return mV('Hbr',12,1);">Hbr 12:1</a>), after the manner of a civil contract (<a onclick="return mV('Jer',32,10,12,44);">Jer 32:10, 12, 44</a>). So the Christian in the sacraments [BARNES]. Literally, "shall fill his hand with letters (<a onclick="return mV('Exd',32,15);">Exd 32:15</a>; <a onclick="return mV('Eze',2,10);">Eze 2:10</a>) in honor of Jehovah"; or "shall write upon his hand, I am Jehovah's" (compare <a onclick="return mV('Isa',49,16);">Isa 49:16</a>; <a onclick="return mV('Rev',13,16);">Rev 13:16</a>); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name of Christ [LOWTH]. The former view is simpler.
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<br><br><b>surname himself...Israel</b>—MAURER and GESENIUS interpret this as the <i>Hebrew</i> sanctions, answering to their rendering of the parallel second clause, "<i>calls blandly</i> (speaks in honorable terms of) the name of Israel." Retaining <i>English Version,</i> we must, from the <i>Hebrew</i> understand it thus, "Surname himself by the <i>honorable</i> name of Israel" (<a onclick="return mV('Isa',45,4);">Isa 45:4</a>).
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<p id="Isa44_6"><b>6.</b> Here follows an argument for Jehovah, as the only God, and against the idols, as vanity (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_4">Isa 41:4</a>; JFB for <a href="./Comm/jfb/Isa/Isa043.html#Isa43_1">Isa 43:1</a>; JFB for <a href="./Comm/jfb/Isa/Isa043.html#Isa43_10">Isa 43:10-12</a>).
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<p id="Isa44_7"><b>7.</b> Who but God can predict future events and declare also the <i>order</i> and time of each (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_22">Isa 41:22</a>, <a href="./Comm/jfb/Isa/Isa041.html#Isa41_23">Isa 41:23</a>; JFB for <a href="./Comm/jfb/Isa/Isa045.html#Isa45_21">Isa 45:21</a>)?
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<br><br><b>call</b>—"openly proclaim" (<a onclick="return mV('Isa',40,6);">Isa 40:6</a>) things to come [MAURER]. Or, "call forth" the event; command that it happen (<a onclick="return mV('Isa',46,11);">Isa 46:11</a>; <a onclick="return mV('Isa',48,15);">48:15</a>), [BARNES].
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<br><br><b>set...in order</b>—There is no chance or confusion; all events occur in the <i>order</i> best fitted to subserve God's plans.
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<br><br><b>for me</b>—It is FOR GOD that all things exist and take place (<a onclick="return mV('Rev',4,11);">Rev 4:11</a>). But MAURER translates, "Let him <i>set it forth</i> (<a onclick="return mV('Job',37,19);">Job 37:19</a>) <i>to me.</i>"
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<br><br><b>since...ancient people</b>—I have given the Jews predictions of the future ever since I appointed them as My people in ancient times; therefore they were qualified to be His witnesses (<a onclick="return mV('Isa',44,8);">Isa 44:8</a>). As to their being God's "ancient (everlasting) people," see <a onclick="return mV('Deu',32,'7-9');">Deu 32:7-9</a>; <a onclick="return mV('Jer',31,3);">Jer 31:3</a>; the type of the redeemed Church (<a onclick="return mV('Eph',1,4);">Eph 1:4</a>).
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<p id="Isa44_8"><b>8. be afraid</b>—literally, "be astounded," or "distracted with fear."
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<br><br><b>from that time</b>—namely, from the time that "I appointed the ancient people" (<a onclick="return mV('Isa',44,7);">Isa 44:7</a>). From the time of Abraham's call, his family were the depositories of the predictions of the Redeemer, whereas the promise of Cyrus was not heard of till Isaiah's time; therefore, the event to the prediction and accomplishment of which God appeals in proof of His sole Godhead, is the redemption of man by a descendant of Abraham, in whose person "the ancient people" was first formally "appointed." The deliverance of the Jews, by Cyrus, is mentioned afterwards only as an earnest of that greater mercy [HORSLEY].
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<br><br><b>no God</b>—<i>Hebrew, tsur,</i> "rock" (<a onclick="return mV('Deu',32,4);">Deu 32:4</a>); that is, a stronghold to take refuge in, and a solid foundation to build on.
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<p id="Isa44_9"><b>9.</b> (<a onclick="return mV('Isa',40,18,20);">Isa 40:18, 20</a>; <a onclick="return mV('Isa',41,29);">41:29</a>).
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<br><br><b>delectable things</b>—the idols in which they take such pride and delight.
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<br><br><b>not profit</b>— (<a onclick="return mV('Hab',2,18);">Hab 2:18</a>).
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<br><br><b>they are their own witnesses</b>—contrasted with, "<i>Ye</i> are <i>My</i> witnesses" (<a onclick="return mV('Isa',44,8);">Isa 44:8</a>). "They," that is, both the makers and the idols, are witnesses against themselves, for the idols palpably see and know nothing (<a onclick="return mV('Psa',115,'4-8');">Psa 115:4-8</a>).
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<br><br><b>that they may be ashamed</b>—the consequence deducible from the whole previous argument, not merely from the words immediately preceding, as in <a onclick="return mV('Isa',28,13);">Isa 28:13</a>; <a onclick="return mV('Isa',36,12);">36:12</a>. I say all this to show that they are doomed to <i>perish with shame,</i> which is their only fitting end.
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<p id="Isa44_10"><b>10. Who...?</b>—Sarcastic question: "How debased the man must be who <i>forms a god!</i>" It is a contradiction in terms. A <i>made god,</i> worshipped by its maker (<a onclick="return mV('1Cr',8,4);">1Cr 8:4</a>)!
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<p id="Isa44_11"><b>11. his fellows</b>—the associates of him who makes an idol; or of the idol (see <a onclick="return mV('Deu',7,26);">Deu 7:26</a> <a onclick="return mV('Psa',115,8);">Psa 115:8</a>; <a onclick="return mV('Hsa',4,17);">Hsa 4:17</a>).
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<br><br><b>they are of men</b>—They are mortal men themselves; what better, then, can the idol be than its maker?
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<br><br><b>gathered together...stand up</b>—as in a court of justice, to try the issue between God and them (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_1">Isa 41:1</a>; JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_21">Isa 41:21</a>).
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<br><br><b>yet</b>—wrongly inserted in <i>English Version.</i> The issue of the trial shall be, "they shall fear," etc.
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<p id="Isa44_12"><b>12. tongs</b>—rather, "prepareth (to be supplied) <i>an axe,</i>" namely, with which to cut down the tree designed as the material of the idol. The "smith" (<i>Hebrew,</i> "workman in iron") here answers to the "carpenter" (<i>Hebrew,</i> "workman in wood"). "He worketh it (<i>the axe,</i> not the idol, which was wood, not metal) in the coals," etc. The axe was <i>wrought,</i> not cast. The smith makes the axe for the carpenter.
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<br><br><b>hungry...drinketh no water</b>—so eager is he to expedite his work while the iron is hot. If the god were worth anything, it would not let him grow "faint" with hunger and thirst. Williams, the missionary, states that the South Sea islanders when they make an idol abstain from food and drink.
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<p id="Isa44_13"><b>13.</b> After the smith's work in preparing the instruments comes the carpenter's work in forming the idol.
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<br><br><b>rule</b>—rather, "line" [BARNES].
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<br><br><b>with a line</b>—rather, a "pencil," [HORSLEY]. Literally, "red ochre," which he uses to mark on the wood the outline of the figure [LOWTH]. Or best, the stylus or graver, with which the incision of the outline is made [GESENIUS].
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<br><br><b>planes</b>—rather, "chisels" or "carving tools," for a plane would not answer for carving.
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<br><br><b>compass</b>—from a <i>Hebrew</i> root, "to make a circle"; by it, symmetry of form is secured.
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<br><br><b>according to...beauty of a man</b>—irony. The highest idea the heathen could form of a god was one of a form like their own. JEROME says, "The more handsome the statue the more august the god was thought." The incarnation of the Son of God condescends to this anthropomorphic feeling so natural to man, but in such a way as to raise man's thoughts up to the infinite God who "is a spirit."
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<br><br><b>that it may remain in...house</b>—the only thing it was good for; it could not hear nor save (compare <u>Wisdom 13:15</u>).
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<p id="Isa44_14"><b>14.</b> Description of the material out of which the idol is formed.
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<br><br><b>cypress</b>—rather, from <i>Hebrew</i> root, "to be hard," the holm oak," an evergreen abundant in Palestine [GESENIUS].
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<br><br><b>strengtheneth</b>—literally, "and he getteth strength to himself in the trees of the forest;" that is, he layeth in a <i>great store</i> of timber [LOWTH]. Or, "<i>chooseth,</i>" as "madest strong for thyself," that is, hast chosen (<a onclick="return mV('Psa',80,15,17);">Psa 80:15, 17</a>) [GESENIUS]. But <i>English Version</i> gives a good sense: "strengtheneth"; that is, rears to maturity; a meaning suitable also to the context of <a onclick="return mV('Psa',80,15,17);">Psa 80:15, 17</a>, where Israel is compared to a <i>vine</i> planted by Jehovah [MAURER].
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<br><br><b>rain doth nourish it</b>—Though the man planted the tree, yet he could not make it grow. In preparing to make an idol, he has to depend on the true God for rain from heaven (<a onclick="return mV('Jer',14,22);">Jer 14:22</a>).
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<p id="Isa44_15"><b>15.</b> The same tree that furnishes the material for the god is in part used as fuel for a fire to cook his meals and warm himself!
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<br><br><b>thereto</b>—rather, "he falleth down before <i>them,</i>" that is, such images [MAURER].
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<p id="Isa44_16"><b>16. part...part</b>—not distinct parts, but <i>the same part</i> of the wood (compare <a onclick="return mV('Isa',44,17);">Isa 44:17</a>).
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<br><br><b>eateth</b>—that is, cooks so as to eat (<a onclick="return mV('Isa',44,19);">Isa 44:19</a>).
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<br><br><b>I have seen</b>—I feel its power.
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<p id="Isa44_17"></a>
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<p id="Isa44_18"><b>18. he,</b> etc.—God hath given them over to judicial blindness; not His direct physical, but His providential agency in administering His moral government, is meant (<a onclick="return mV('Isa',6,9,10);">Isa 6:9-10</a>). "Shut," literally, "daubed," plastered up; it is an Eastern custom in some cases to seal up the eyes of offenders.
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<p id="Isa44_19"><b>19. considereth</b>—literally, "layeth it to heart," (<a onclick="return mV('Isa',42,25);">Isa 42:25</a>; <a onclick="return mV('Jer',12,11);">Jer 12:11</a>).
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<br><br><b>abomination</b>—the scriptural term for an idol, not merely abominable, but the <i>essence</i> of what is so, in the eyes of a jealous God (<a onclick="return mV('1Ki',11,5,7);">1Ki 11:5,7</a>).
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<p id="Isa44_20"><b>20. feedeth on ashes</b>—figuratively, for the idolater delights in what is vain (<a onclick="return mV('Pro',15,14);">Pro 15:14</a>; <a onclick="return mV('Hsa',12,1);">Hsa 12:1</a>). "Feedeth on wind." There is an allusion, perhaps, also, to the god being made of a tree, the half of which was <i>reduced to ashes by fire</i> (<a onclick="return mV('Isa',44,'15-17');">Isa 44:15-17</a>); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half.
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<br><br><b>deceived heart</b>—The heart and will first go astray, then the intellect and life (<a onclick="return mV('Rom',1,28);">Rom 1:28</a>; <a onclick="return mV('Eph',4,18);">Eph 4:18</a>).
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<br><br><b>lie in...right hand</b>—Is not my handiwork (the idol) a self-deceit?
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<p id="Isa44_21"><b>21. Remember</b>—"Be not like the idolaters who consider not in their heart" (<a onclick="return mV('Isa',44,19);">Isa 44:19</a>).
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<br><br><b>these</b>—things just said as to the folly of idol-worship.
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<br><br><b>my servant</b>—not like the idolaters, slaves to the stock of a tree (<a onclick="return mV('Isa',44,19);">Isa 44:19</a>). See <a onclick="return mV('Isa',44,1,2);">Isa 44:1-2</a>.
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<br><br><b>thou...not...forgotten of me</b>—Therefore <i>thou</i> oughtest to "remember" Me.
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<p id="Isa44_22"><b>22. blotted out</b>—the debt of <i>thy</i> sin from the account-book in which it was entered (<a onclick="return mV('Exd',32,32,33);">Exd 32:32-33</a>; <a onclick="return mV('Rev',20,12);">Rev 20:12</a>).
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<br><br><b>as a thick cloud</b>—scattered away by the wind (<a onclick="return mV('Psa',103,12);">Psa 103:12</a>).
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<br><br><b>as a cloud</b>—a descending gradation. Not only the "thick cloud" of the heavier "transgressions," but the "cloud" ("vapor" [LOWTH], not so dense, but <i>covering</i> the sky as a mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the Sun of righteousness; else they will be a <i>mist</i> separating us from heaven (<a onclick="return mV('Psa',19,12,13);">Psa 19:12-13</a>; <a onclick="return mV('1Jo',1,'7-9');">1Jo 1:7-9</a>).
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<br><br><b>return...for</b>—The antecedent redemption is the ground of, and motive to, repentance. We do not repent <i>in order that He may</i> redeem us, but <i>because He hath</i> redeemed us (<a onclick="return mV('Zec',12,10);">Zec 12:10</a>; <a onclick="return mV('Luk',24,47);">Luk 24:47</a>; <a onclick="return mV('Act',3,18,19);">Act 3:18-19</a>). He who believes in his being forgiven cannot but love (<a onclick="return mV('Luk',7,43);">Luk 7:43, 47</a>).
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<p id="Isa44_23"><b>23.</b> Call to inanimate nature to praise God; for it also shall share in the coming deliverance from "the bondage of corruption" (<a onclick="return mV('Rom',8,20,21);">Rom 8:20-21</a>).
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<br><br><b>done it</b>—effected redemption for both the literal and spiritual Israel.
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<br><br><b>lower parts,</b> etc.—antithetical to "heavens"; "mountains," "forest," and "tree," are the intermediate objects in a descending gradation (see <a onclick="return mV('Psa',96,11,12);">Psa 96:11-12</a>).
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<p id="Isa44_24"><b>24-28.</b> Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus.
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<br><br><b>alone</b>—literally, "Who was with Me?" namely, when I did it; answering to "by Myself," in the parallel clause (compare similar phrases, <a onclick="return mV('Hsa',8,4);">Hsa 8:4</a>; <a onclick="return mV('Jhn',5,30);">Jhn 5:30</a>) [MAURER].
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<p id="Isa44_25"><b>25. tokens</b>—prognostics; the pretended miracles whiten they gave as <i>proofs</i> of their supernatural powers.
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<br><br><b>liars</b>— (<a onclick="return mV('Jer',50,36);">Jer 50:36</a>). Conjurers; or, astrologers; men leading a retired contemplative life in order to study divination by the signs of the stars [VITRINGA].
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<br><br><b>backward</b>—with shame at their predictions not being verified. "To turn away the face" is to <i>frustrate defeat</i> (<a onclick="return mV('Isa',36,9);">Isa 36:9</a>; <a onclick="return mV('1Ki',2,15);">1Ki 2:15</a>). The "wise men" are the diviners who, when Babylon was attacked by Cyrus, predicted his overthrow.
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<p id="Isa44_26"><b>26. servant</b>—in a collective sense, for <i>the prophets</i> in general, who foretold the return from Babylon; answering to "His messengers" (<i>plural,</i> in the parallel clause) [MAURER]. Antitypically, and ultimately, <i>Messiah,</i> who is the consummating embodiment of all the prophets and messengers of God (<a onclick="return mV('Mal',3,1);">Mal 3:1</a>; <a onclick="return mV('Mat',21,34,36,37);">Mat 21:34, 36-37</a>; <a onclick="return mV('Jhn',10,36);">Jhn 10:36</a>); hence the <i>singular,</i> "His servant."
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<br><br><b>counsel</b>—predictions; prophets' <i>counsels</i> concern the future (compare "counsellor," <a onclick="return mV('Isa',41,28);">Isa 41:28</a>).
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<br><br><b>Jerusalem</b>—regarded prophetically, as lying in ruins.
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<p id="Isa44_27"><b>27.</b> Referring to the Euphrates, which was turned into a different channel, close to Babylon, by Cyrus, who thereby took the city. "The deep" is applied to Euphrates as "sea" (<a onclick="return mV('Jer',51,32,36);">Jer 51:32, 36</a>). "Rivers" refers to the artificial canals from the Euphrates made to irrigate the country; when it was turned off into a different bed (namely, a lake, forty miles square, which was originally formed to receive the superfluous water in an inundation), the canals became dry.
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<p id="Isa44_28"><b>28. my shepherd</b>—type of Messiah (<a onclick="return mV('Isa',40,11);">Isa 40:11</a>; <a onclick="return mV('Psa',23,1);">Psa 23:1</a>; <a onclick="return mV('Psa',77,20);">77:20</a>: <a onclick="return mV('Eze',34,23);">Eze 34:23</a>).
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<br><br><b>all my pleasure</b>—so Messiah (<a onclick="return mV('Isa',42,1);">Isa 42:1</a>; <a onclick="return mV('Isa',53,10);">53:10</a>). This is the first time Cyrus is <i>named</i> expressly; and that, a hundred fifty years before the time when in 550 B.C. he began his reign. The name comes from the <i>Persian khorschid,</i> "the sun"; kings often taking their names from the gods; the sun was worshipped as a god in Persia.
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<br><br><b>saying</b>—rather, "and that saith"; construed with <i>God,</i> not with <i>Cyrus.</i> God's word is instantaneously efficient in accomplishing His will.
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<br><br><b>to...to</b>—or, "<i>of</i> Jerusalem...of the temple," as previously, the same <i>Hebrew</i> word is translated, "<i>of</i> Cyrus" [BARNES]. <i>English Version</i> is more graphic. Cyrus, according to JOSEPHUS, heard of this prophecy of Isaiah delivered so long before; hence he was induced to do that which was so contrary to Oriental policy, to aid in restoring the captive Jews and rebuilding their temple and city.
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