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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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.

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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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.

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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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.

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

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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.

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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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.

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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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.

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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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.

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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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.

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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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.

Who hath formed a god, or molten a graven image that is profitable for nothing?

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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.

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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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.

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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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).

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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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.

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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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.'

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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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.

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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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.

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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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.

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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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.

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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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.

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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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.

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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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.

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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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.'

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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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.'

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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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.

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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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.

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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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.

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

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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.

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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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.

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