About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~4 minVerses: 28
HolinessJudgmentSalvationMessiahServantRestoration

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King James Version

Isaiah 44

28 verses with commentary

Israel the Lord's Chosen

Yet now hear, O Jacob my servant; and Israel, whom I have chosen:

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KJV Study Commentary

God addresses Israel as 'my servant' and 'Jeshurun' (meaning 'upright one'), terms of endearment despite their unfaithfulness. The Hebrew 'bachar' (chosen) emphasizes God's sovereign election that precedes human response. This call to hear echoes Deuteronomy's covenantal language, reminding Israel that their relationship with God rests on His initiative, not their merit.

Ellicott’s Commentary for English Readers

XLIV. (1) **Yet·now hear . . .**—The thoughts of Israel are turned from their own sins to the unchanging love of God, and that is the ground of their hope.

Jamieson-Fausset-Brown Bible Commentary

12-16. The words of Jehovah. **confederacy--**rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer]. **to all ... say--**rather, of all which this people calleth a conspiracy [G. V. Smith]. **their fear--**namely, object of fear: ...
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Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.

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KJV Study Commentary

God identifies Himself with three covenant titles: 'the LORD that made thee,' 'formed thee from the womb,' and 'will help thee.' The Hebrew 'yatsar' (formed) is the same verb used for God forming Adam (Genesis 2:7), emphasizing intimate creation. The repeated command 'fear not' addresses Israel's deep anxiety, grounding assurance in God's creative and redemptive purposes.

Ellicott’s Commentary for English Readers

(2) **Thou, Jesurun . . .**—The ideal name of Israel as “the upright one;” so the Book of Jasher is the book of the “upright,” of the heroes of Israel. (See Note on Deuteronomy 32:15.) The name is substituted for the Israel of the preceding verse, as pointing to the purpose of God in their election.

Jamieson-Fausset-Brown Bible Commentary

12-16. The words of Jehovah. **confederacy--**rather, a conspiracy; an appropriate term for the unnatural combination of Israel with Syrian foreigners against Judea and the theocracy, to which the former was bound by ties of blood and hereditary religion [Maurer]. **to all ... say--**rather, of all which this people calleth a conspiracy [G. V. Smith]. **their fear--**namely, object of fear: ...
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For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:

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KJV Study Commentary

God promises to pour water on the thirsty and floods on dry ground, then immediately interprets this spiritually: 'I will pour my spirit upon thy seed.' The parallelism identifies the Spirit with life-giving water. This anticipates Pentecost (Acts 2:17) where Joel's prophecy of the Spirit being poured out finds fulfillment. The Hebrew 'natsaq' (pour) suggests abundant, overflowing provision.

Ellicott’s Commentary for English Readers

(3) **I will pour water . . .**—The latter words of the verse interpret the former. It is not the union of material or spiritual blessings, but first the symbol, and then the reality. The “thirst” is that of Psalm 42:1; John 4:13-14. In the promise of the Spirit we have an echo of Joel 2:28.

Jamieson-Fausset-Brown Bible Commentary

**17. I--**Whatever the rest of the nation may do, I will look to Jehovah alone. **that hideth ... face--**though He seems now to withdraw His countenance from Judah (the then representative of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (Is 50:10; 54:8; Ha 2:3; Lu 2:25, 38).

And they shall spring up as among the grass, as willows by the water courses.

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KJV Study Commentary

The imagery of grass among waters and willows by watercourses pictures flourishing life sustained by abundant water. Spiritually, this describes the effect of the Spirit's outpouring on Israel's descendants. The natural growth of well-watered plants illustrates supernatural spiritual vitality that comes from God's Spirit rather than human effort.

Ellicott’s Commentary for English Readers

(4) **As willows.**—The same word as in Psalm 137:2 and Isaiah 15:7. Botanists identify it with a species of *Viburnum, *which grows on the banks of streams, rather than with the *“*weeping” or other species of *Salix.*

Jamieson-Fausset-Brown Bible Commentary

**18. I and the children--**Isaiah means "salvation of Jehovah"; His children's names, also (Is 7:3, 14; 8:3), were "signs" suggestive of the coming and final deliverance. **wonders--**that is, symbols of the future (Is 20:3; Zec 3:8). "Behold I ... me" is quoted in He 2:13 to prove the manhood of the Messiah. This is the main and ultimate fulfilment of the prophecy; its temporary meaning is app...
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One shall say, I am the LORD'S; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the LORD, and surname himself by the name of Israel.

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KJV Study Commentary

This verse describes conversion to the God of Israel: 'One shall say, I am the LORD's' (claiming covenant relationship), 'another shall call himself by the name of Jacob' (identifying with God's people), and 'another shall subscribe with his hand unto the LORD' (formal written commitment). The threefold pattern shows complete dedication.

Ellicott’s Commentary for English Readers

(5) **One shall say, I am the Lord’s.**—The words paint, like Psalm 87:4-5, the eagerness of heathen proselytes to attach themselves to Israel. The forms of adhesion rise in emphasis: (1) the convert declares himself to belong to Jehovah; (2) he calls upon the name of Jacob; (3) he writes upon his hand, To Jehovah!—brands himself, as it were, as His servant (comp. Ezekiel 9:4), as showing that the...
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Jamieson-Fausset-Brown Bible Commentary

**19. Seek unto--**Consult in your national difficulties. **them ... familiar spirits--**necromancers, spirit charmers. So Saul, when he had forsaken God (1Sa 28:7, &c.), consulted the witch of En-dor in his difficulties. These follow in the wake of idolatry, which prevailed under Ahaz (2Ki 16:3, 4, 10). He copied the soothsaying as he did the idolatrous "altar" of Damascus (compare Le 20:6,...
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Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God.

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KJV Study Commentary

God proclaims His uniqueness with multiple titles: 'King of Israel,' 'his redeemer' (go'el), 'the LORD of hosts,' 'the first,' 'the last,' and 'beside me there is no God.' This comprehensive declaration establishes absolute monotheism. The Hebrew 'go'el' (redeemer/kinsman-redeemer) emphasizes God's covenant commitment to rescue His people.

Ellicott’s Commentary for English Readers

(6) **Thus saith the Lord . . .**—A new section opens, repeating the argument of Isaiah 41, 43 against idolatry.

Jamieson-Fausset-Brown Bible Commentary

**20. To the law, &c.--**the revelation of God by His prophet (Is 8:16), to which he directs them to refer those who would advise necromancy. **if they speak not ... it is because--**English Version understands "they" as the necromancers. But the Hebrew rendered "because" is not this but "who"; and "if not," ought rather to be "shall they not"; or, truly they shall speak according to this wo...
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And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them shew unto them.

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KJV Study Commentary

God challenges any rival to match His prophetic ability: 'who...shall call, and shall declare it, and set it in order for me?' Only God can announce history before it happens. The reference to 'the ancient people' points to Israel's establishment and God's ongoing prophetic declarations through them.

Ellicott’s Commentary for English Readers

(7) **Since I appointed the ancient people . . .**—Literally, *the people of the age, *or *of eternity. *The phrase is used of the dead in Ezekiel 26:20. Here it has been referred either to the antediluvian fathers of mankind (Job 22:15) or to the patriarchs of Israel, or, more fitly, to Israel, as having before it a far-off future as well as a far-off past, and, therefore, *an everlasting people....
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Jamieson-Fausset-Brown Bible Commentary

21-22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Is 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (De 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, l...
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Fear ye not, neither be afraid : have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. God; I: Heb. rock, etc

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KJV Study Commentary

God commands Israel not to fear or be afraid ('al-tirau' and 'al-tirhau'), then appeals to their own experience: 'have not I told thee from that time?' Israel themselves are God's witnesses ('edim'). The rhetorical question 'Is there a God beside me?' expects a resounding 'No!' The metaphor of God as 'rock' (tsur) emphasizes stability, protection, and unchanging faithfulness.

Ellicott’s Commentary for English Readers

(8) **Yea, there is no God . . .**—Literally, *no Rock. *That word, as expressing eternal strength, being used, as in Deuteronomy 32:4; 2Samuel 22:3; 2Samuel 23:3, as a Divine name.

Jamieson-Fausset-Brown Bible Commentary

21-22. More detailed description of the despair, which they shall fall into, who sought necromancy instead of God; Is 8:20 implies that too late they shall see how much better it would have been for them to have sought "to the law," &c. (De 32:31). But now they are given over to despair. Therefore, while seeing the truth of God, they only "curse their King and God"; foreshadowing the future, l...
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The Folly of Idolatry

They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. delectable: Heb. desirable

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KJV Study Commentary

This begins the satire on idol-making (verses 9-20). Those who fashion idols are 'tohu' (formlessness, chaos - the same word describing earth before creation in Genesis 1:2). Their 'delectable things' (precious idols) 'shall not profit.' The irony is biting: their own witnesses (the idols themselves) neither see nor know, ensuring their worshipers' shame.

Ellicott’s Commentary for English Readers

(9) **Are all of them vanity . . .**—Once more Isaiah’s favourite *tohu*—the symbol of the primeval chaos. **Their delectable things . . .**—The generic term used for works of art (Isaiah 2:16), specially for what men delight to worship. (Comp. Isaiah 64:11; Lamentations 1:10.) **They are their own witnesses . . .**—Better, *their witnesses *(*i.e., *the worshippers who sing their praises) *see no...
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Who hath formed a god, or molten a graven image that is profitable for nothing?

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KJV Study Commentary

The rhetorical question asks who would be foolish enough to create a god that 'is profitable for nothing.' The Hebrew 'ya'al' (profit/benefit) exposes idolatry's futility - tremendous investment for zero return. The absurdity is intentional: a created 'god' cannot by definition be God.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 9 Is 9:1-7. Continuation of the Prophecy in the Eighth Chapter. **1. Nevertheless, &c.--**rather, "For darkness shall not (continually) be on it (that is, the land) on which there is (now) distress" [Hengstenberg and Maurer]. The "for" refers, not to the words immediately preceding, but to the consolations in Is 8:9, 10, 17, 18. Do not despair, for, &c. **when at the first, &amp...
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Behold, all his fellows shall be ashamed: and the workmen, they are of men: let them all be gathered together, let them stand up; yet they shall fear, and they shall be ashamed together.

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KJV Study Commentary

All associates of idolaters will be ashamed, for their craftsmen are merely human. When gathered for judgment ('let them stand up'), they will fear and be ashamed together. The contrast is between God who knows the future and pronounces it, and craftsmen who can make an image but cannot give it life or power.

Ellicott’s Commentary for English Readers

(11) **Behold, all his fellows . . .**—The noun has a half-technical sense, as describing a member of a religious guild or fraternity, such as were attached to heathen temples. In this sense “Ephraim was *joined *to idols” (Hosea 4:17). In Hosea 6:9, the noun is used for the “company” of priests. **Let them stand up.**—The words gain in vividness when we remember that the challenge is addressed to...
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Jamieson-Fausset-Brown Bible Commentary

**2. the people--**the whole nation, Judah and Israel. **shadow of death--**the darkest misery of captivity.

The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint. with the tongs: or, with an axe

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KJV Study Commentary

The satire becomes vivid: the smith works with tongs in coals, fashions iron with hammers, works with his strong arm, then grows hungry and weak. The irony is devastating - the god-maker exhausts himself creating a 'god' that cannot give him strength. His thirst and faintness contrast with God who never faints or grows weary (40:28).

Ellicott’s Commentary for English Readers

(12) **The smith with the tongs.**—We begin with the metal idol. Better, *The smith uses a chisel. *The work involves stooping over the charcoal furnace. The maker of the god is exhausted with his toil, and requires food and drink to sustain him.

Jamieson-Fausset-Brown Bible Commentary

**3. multiplied ... nation--**primarily, the rapid increase of Israelites after the return from Babylon; more fully and exhaustively the rapid spread of Christianity at first. **not increased the joy--**By a slight change in the Hebrew, its (joy) is substituted by some for not, because "not increased the joy" seems opposite to what immediately follows, "the joy," &c. Hengstenberg, retains no...
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The carpenter stretcheth out his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house.

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KJV Study Commentary

The carpenter measures with a line, marks with compass, planes it, shapes it with compasses, makes it 'after the figure of a man' - human-shaped. The final product 'remains in the house' - static, immobile, powerless. The Hebrew 'tiferet adam' (beauty of a man) suggests they make their god in their own image - the reverse of Genesis.

Ellicott’s Commentary for English Readers

(13) **The carpenter.**—The wooden idol comes next. First there is the rough measurement with the “rule;” then the artificer draws the outline of the figure in red chalk. “Plane” and “compasses” come in to make the form more definite. The human figure is complete; then there is the artist’s final touch to add the element of beauty; and so it is ready for the “house,” or *temple.*

Jamieson-Fausset-Brown Bible Commentary

4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (2Ki 16:8), and of Israel's ten tribes from the oppressor (2Ki 15:19), but of the Jewish Christian Church from its last great enemy. **hast--**the past time for the future, in prophetic vision; it expresses the certainty of the event. **yoke of his burden--**the yoke with which he was burdened. ...
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He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish it. strengtheneth: or, taketh courage

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KJV Study Commentary

The absurdity deepens: the wood for the idol comes from trees God made grow - cypress, oak, ash trees planted by God and watered by rain. The very material used to create false gods comes from the true God's creation. The Hebrew emphasizes divine agency: 'the LORD...doth nourish it.'

Ellicott’s Commentary for English Readers

(14) **He heweth him down cedars.**—The manufacture is traced further back, possibly by way of protest against the belief current in all nations that some archaic image had fallen from heaven (Acts 19:35). The “cypress” is probably the *Quercus ilex, *and the “ash” a *fig tree; *but the identification of trees in the language of a remote time and language is always somewhat uncertain. **Which he s...
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Jamieson-Fausset-Brown Bible Commentary

**5. every battle, &c.--**rather, "every greave of (the warrior who is) armed with greaves in the din of battle, and the martial garment (or cloak, called by the Latins sagum) rolled in blood, shall be for burning, (and) fuel for fire" [Maurer]. All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (Is 2:4; 11:6, 7; Psa 46:9; Eze 39:9; Mi 5:5, 10; Zec 9:9,...
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Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth it, and baketh bread; yea, he maketh a god, and worshippeth it; he maketh it a graven image, and falleth down thereto.

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KJV Study Commentary

The same wood serves multiple purposes: fuel for warming, fire for baking bread, and material for a god to worship. The casual interchangeability - some for fire, some for worship - exposes the absurdity: what's the difference between the piece that warms and the piece that becomes divine? The Hebrew 'af' (also/even) emphasizes the ridiculous equivalence.

Ellicott’s Commentary for English Readers

(15-17) **Then shall it be. . . .**—The point on which the prophet dwells with indignant iteration is that it is a mere chance which half of the shapeless log is to be worshipped as a god, and which to be used for cooking the workmen’s dinner. Diagoras of Melos, the reputed atheist disciple of Democritus, is said to have thrown a wooden Hercules on his hearth, bidding the hero-god do a thirteenth ...
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Jamieson-Fausset-Brown Bible Commentary

**6. For--**the ground of these great expectations, **unto us--**for the benefit of the Jews first, and then the Gentiles (compare "unto you," Lu 2:11). **son ... given--**(Psa 2:7). God's gratuitous gift, on which man had no claim (Joh 3:16; Ro 6:23). **government ... upon ... shoulder--**The ensign of office used to be worn on the shoulder, in token of sustaining the government (Is 22:22)....
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He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, and saith, Aha, I am warm, I have seen the fire:

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KJV Study Commentary

Half the wood becomes practical fire - for roasting meat and warming ('Aha, I am warm, I have seen the fire'). The satisfaction expressed over fire's practical benefit contrasts with what follows: the same wood becomes an object of worship. Fire actually does something; the idol does nothing.

Jamieson-Fausset-Brown Bible Commentary

**7. Of ... increase ... no end--**His princely rule shall perpetually increase and be unlimited (Da 2:44). **throne of David--**(1Ki 8:25; Psa 2:6; 132:11; Jr 3:17, 18 Eze 34:23-26; 37:16, 22; Lu 1:32, 33; Ac 2:30). **judgment ... justice--**It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (Is 42:21; Psa 45:6, 7), attainable only in and by Messiah. ...
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And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.

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KJV Study Commentary

The residue ('sheerith' - what's left over, the remainder) becomes a god. He falls down before leftover wood, prays to it, asks 'Deliver me; for thou art my god.' The Hebrew 'natsal' (deliver) implies rescue from danger - he asks the leftovers to save him. The pathos and absurdity merge: this is both ridiculous and tragic.

Jamieson-Fausset-Brown Bible Commentary

8. Heading of the prophecy; (Is 9:8-12), the first strophe. **unto Jacob--**against the ten tribes [Lowth]. **lighted upon--**fallen from heaven by divine revelation (Da 4:31).

They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. shut: Heb. daubed

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KJV Study Commentary

Isaiah explains this blindness: 'They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand.' This judicial blindness - God shutting eyes and hardening hearts - is both punishment for rebellion and explanation for persistent foolishness. The Hebrew 'tach' (to smear/plaster over) suggests eyes sealed shut.

Ellicott’s Commentary for English Readers

(18) **He hath shut their eyes.**—Better, *their eyes are smeared over. *The state described is the judicial blindness of Romans 1:20-25. It will be remembered that blindness thus inflicted was one of the tortures of Eastern cruelty.

Jamieson-Fausset-Brown Bible Commentary

**9. know--**to their cost: experimentally (Ho 9:7). **Samaria--**the capital of Ephraim (compare as to phrase, Is 1:1).

And none considereth in his heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? considereth: Heb. setteth to his heart the stock: Heb. that which comes of a tree?

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KJV Study Commentary

Isaiah marvels that no one 'considers in his heart' ('lev' - the seat of understanding) the absurdity: burning part for fire and baking, then worshiping the 'residue.' The rhetorical questions expose the failure of basic reasoning: 'Shall I make the residue thereof an abomination?' The Hebrew 'toevah' (abomination) is the strongest term for what God detests.

Jamieson-Fausset-Brown Bible Commentary

**10. bricks--**in the East generally sun-dried, and therefore soon dissolved by rain. Granting, say the Ephraimites to the prophet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see the judgments of God (Is 26:11). **hewn stones--**(1Ki 5:17). **sycamores--**growing abundantly on the low lands of ...
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He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?

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KJV Study Commentary

The idol-worshiper 'feeds on ashes' - pursuing what cannot nourish. A 'deceived heart' has turned him aside so he cannot 'deliver his soul, nor say, Is there not a lie in my right hand?' The Hebrew 'kazav' (lie) describes the idol he clings to. Self-deception prevents even asking the right questions about ultimate reality.

Ellicott’s Commentary for English Readers

(20) **He feedeth on ashes.**—The verb passes readily through the meanings “feeding,” “pasturing,” “following after,” and the last is commonly accepted. The first, however, has the merit of greater vividness. (Comp. Hosea 12:1.) The “ashes” of the smith’s furnace become the symbols of the vanity of his work (Ecclesiastes 7:6), and yet he has not even the germ of truth which lies in the questions o...
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Jamieson-Fausset-Brown Bible Commentary

**11. adversaries of Rezin--**the Assyrians, who shall first attack Damascus, shall next advance "against him" (Ephraim). This is the punishment of Ephraim's pride in making light (Is 9:10) of the judgment already inflicted by God through Tiglath-pileser (2Ki 15:29). A second Assyrian invasion (see on Is 7:1) shall follow. The reading "princes" for "adversaries" in uncalled for. **join--**rather...
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Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me.

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KJV Study Commentary

God calls Israel to remember 'these things' - the contrast between living God and dead idols. The servant language returns: 'thou art my servant...I have formed thee; thou art my servant.' The emphatic repetition emphasizes identity. The promise 'thou shalt not be forgotten of me' reverses exile's fear of divine abandonment.

Ellicott’s Commentary for English Readers

(21) **Remember these.**—Better, *these things*—*i.e., *the whole argument against idolatry. In contrast with the blind worshippers of idols, Israel is addressed in its ideal character as the “servant of Jehovah” with all the emphasis of iteration. **Thou shalt not be forgotten of me.**—The LXX., Vulg., and some other versions take the verb as middle, *thou shalt not forget, *but the evidence for ...
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Jamieson-Fausset-Brown Bible Commentary

**12. Syrians--**Though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together," in Is 9:11, refers to this. Conquering nations often enlist in their armies the subject races (Is 22:6; compare 2Ki 16:9; Jr 35:11), [Aben Ezra, Gesenius]. Horsley less probably takes "Syrians before," as the Syrians to the east, that is, not Rezin's subjects, but the Assyr...
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I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

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KJV Study Commentary

God's redemptive work is described: 'I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins.' The imagery of clouds dissolving pictures complete removal of sin's record. The Hebrew 'machah' (blot out) means to wipe away, erase completely. The call to 'return unto me' is grounded in accomplished redemption: 'for I have redeemed thee.'

Ellicott’s Commentary for English Readers

(22) **I have blotted out, as a thick cloud.**—Better, *mist. *The Authorised Version half suggests the idea that it is the cloud that hides the sins from view. What is meant is that the sins of Israel are put away, as the sun and wind drive away the mists and fogs (Job 30:15); and that this is, in idea at least, if not in time, prior to the conversion as that which makes it possible.

Jamieson-Fausset-Brown Bible Commentary

13-17. Second strophe. **turneth not--**the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jr 2:20; 5:3).

Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel.

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KJV Study Commentary

All creation is called to celebrate God's redemption: heavens, earth's depths, mountains, forest, and every tree. This cosmic worship anticipates Romans 8:19-22 where creation awaits liberation. The Hebrew 'ranan' (sing/shout for joy) expresses exuberant praise. The reason: 'the LORD hath redeemed Jacob, and glorified himself in Israel.'

Ellicott’s Commentary for English Readers

(23) **The Lord hath done it.**—The pronoun supplied in the Authorised Version refers to the redemption of Isaiah 44:22; but the word may be taken absolutely in the sense *hath done mightily.* **Ye lower parts of the earth.**—These, as in Ephesians 4:9, are equivalent to Sheol, or Hades. Even they, commonly thought of as echoing no song of praise (Psalm 6:5; Psalm 88:12; Isaiah 38:18), are invited...
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Jamieson-Fausset-Brown Bible Commentary

13-17. Second strophe. **turneth not--**the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jr 2:20; 5:3).

Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;

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KJV Study Commentary

God identifies Himself as Israel's Redeemer who 'formed thee from the womb' and 'maketh all things.' His power extends to stretching out the heavens 'alone' and spreading the earth 'by myself.' These emphatic statements of sole creative power (Hebrew 'levad' and 'meitti') deny any divine assistance or rival.

Ellicott’s Commentary for English Readers

(24) **Thus saith the Lord.**—A new section begins, which is carried on to the end of Isaiah 45. The contrast between the foreknowledge of Jehovah and the no-knowledge of the worshippers of idols culminates in the proclamation, in Isaiah 44:28, of the name of the deliverer and his restoration of the Temple. **That spreadeth abroad the earth by myself.**—The Hebrew written text gives the more empha...
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Jamieson-Fausset-Brown Bible Commentary

13-17. Second strophe. **turneth not--**the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jr 2:20; 5:3).

That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;

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KJV Study Commentary

God 'frustrates the tokens of the liars' (Babylonian omens and signs), 'makes diviners mad' (exposes their fraudulence), 'turns wise men backward' (reverses their wisdom), and 'makes their knowledge foolish.' The Hebrew 'sakal' (make foolish) shows divine exposure of human pretension. Against human wisdom, God's word stands.

Ellicott’s Commentary for English Readers

(25) **That frustrateth the tokens of the liars.**—Better, *of the praters*—*i.e., *the false prophets of Babylon. It is implied that they, after the manner of the false seers of Judah (Jeremiah 23:16-17), predicted for the kings of Babylon a time of prosperity and peace.

Jamieson-Fausset-Brown Bible Commentary

13-17. Second strophe. **turneth not--**the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jr 2:20; 5:3).

That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: decayed: Heb. wastes

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KJV Study Commentary

In contrast, God 'confirms the word of his servant' and 'performs the counsel of his messengers.' The Hebrew 'qum' (confirms/establishes) shows that prophetic word becomes historical reality. Specifically, God says to Jerusalem 'Thou shalt be inhabited' and to Judah's cities 'Ye shall be built' - promises of restoration.

Ellicott’s Commentary for English Readers

(26) **That confirmeth the word of his servant.**—The parallelism of “servant*” *in the singular with “messengers” in the plural suggests the thought that the prophet is not speaking of himself, but of Israel, as the ideal “servant of the Lord,” the prophetic nation represented by the individual “messengers” or prophets. Comp. as to the word Isaiah 42:19; Malachi 3:1, and that prophet’s own name (...
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Jamieson-Fausset-Brown Bible Commentary

13-17. Second strophe. **turneth not--**the design of God's chastisements; not fulfilled in their case; a new cause for punishment (Jr 2:20; 5:3).

That saith to the deep, Be dry, and I will dry up thy rivers:

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KJV Study Commentary

God's power over nature appears: 'That saith to the deep, Be dry, and I will dry up thy rivers.' This recalls the Exodus (drying the Red Sea) and anticipates the return from exile. The Hebrew 'tsullah' (deep) echoes the waters of chaos subdued at creation and judgment, showing God's absolute sovereignty over all obstacles.

Ellicott’s Commentary for English Readers

(27) **That saith to the deep**—i.e., to the Euphrates. The words find a literal fulfilment in the strategical operation by which Cyrus turned the river from its usual bed into the Sepharvaim channel, and thus enabled his soldiers to cross on foot (Herod. i. 191). Symbolically the words may mean simply the destruction of the power of Babylon, of which its river was the emblem. (Comp. Revelation 16...
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Jamieson-Fausset-Brown Bible Commentary

18-21. Third strophe. **burneth--**maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment. **briers ... thorns--**emblem of the wicked; especially those of low rank (Is 27:4; 2Sa 23:6). **forest--**from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low. **mount up like ... smoke--**rather. "Th...
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That saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

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KJV Study Commentary

The chapter climaxes with the astonishing prophecy: 'That saith of Cyrus, He is my shepherd, and shall perform all my pleasure.' A Persian pagan king is called God's shepherd! God declares Cyrus will say to Jerusalem 'Thou shalt be built' and to the temple 'Thy foundation shall be laid.' This specific prediction, 150 years before Cyrus's birth, demonstrates divine foreknowledge.

Ellicott’s Commentary for English Readers

(28) **That saith of Cyrus.**—The Hebrew form is *Koresh, *answering to the *Kur’us *of the inscription of the king’s tomb in the Murghab valley. The prediction of the name of the future deliverer has its only parallel in that of Josiah (1Kings 13:2). Such a phenomenon admits of three possible explanations:—(1) That it is a prophecy after the event—*i.e., *that the whole of Isaiah, or this part of...
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Jamieson-Fausset-Brown Bible Commentary

18-21. Third strophe. **burneth--**maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment. **briers ... thorns--**emblem of the wicked; especially those of low rank (Is 27:4; 2Sa 23:6). **forest--**from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low. **mount up like ... smoke--**rather. "Th...
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