Exegetical and Hermeneutical Commentary of Isaiah 44:6
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.
6 8. There is no God but Jehovah and Israel is His witness: this is the substance of the verses, and the proof is the familiar one from prophecy.
the King of Israel ] See on ch. Isa 41:21.
the Lord of hosts ] this solemn appellation (see on ch. Isa 1:9) occurs here for the first time in this prophecy (cf. ch. Isa 45:13, Isa 47:4, Isa 48:2, Isa 51:15, Isa 54:5).
I am the first and I am the last ] So ch. Isa 48:12; see on Isa 41:4, and cf. Rev 1:8; Rev 1:17; Rev 22:13. besides me there is no God ] a fuller expression of monotheism than ch. Isa 43:10.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. Isa 44:6-23. The Reality of Jehovah’s Godhead, evinced by His Predictions, and contrasted with the manifold absurdities of Idolatry
The passage, which is merely a restatement of ideas already expressed, consists of three divisions:
i. Isa 44:6-8. A re-assertion and demonstration of the eternity and sole Divinity of Jehovah.
ii. Isa 44:9-20. A fresh exposure the most complete and remorseless that the book contains of the irrationality of idol-worship.
iii. Isa 44:21-23. An exhortation to the exiles to lay these truths to heart, and cleave to the God who forgives their sins and who alone can deliver. Isa 44:23 is a lyrical effusion, such as the thought of the redemption frequently calls forth from the prophet.
Fuente: The Cambridge Bible for Schools and Colleges
Thus saith the Lord – This commences, as I suppose (see Analysis), the argument to prove that Yahweh is the only true God, and that the idols were vanity. The object is, to show to the Jews, that he who had made to them such promises of protection and deliverance was able to perform what he had pledged himself to do.
The King of Israel – (See the notes at Isa 41:21).
And his Redeemer – (See the notes at Isa 43:1).
The Lord of hosts – (See the notes at Isa 1:9).
I am the first – (See the notes at Isa 41:4).
And I am the last – In Isa 41:4, this is expressed with the last; in Rev 1:8, I am Alpha and Omega. The sense is, that God existed before all things, and will exist forever.
And besides me there is no God – This is repeatedly declared (Deu 4:35, Deu 4:39; see the note at Isa 43:10-12). This great truth it was Gods purpose to keep steadily before the minds of the Jews; and to keep it in the world, and ultimately to diffuse it abroad among the nations, was one of the leading reasons why he selected them as a special people, and separated them from the rest of mankind.
Fuente: Albert Barnes’ Notes on the Bible
Isa 44:6
Thus saith the Lord, the King of Israel
I am the First, and I am the Last
This affirmation of Gods existence appears more comprehensive than the similar one, made by Him to Moses, I am that I am.
It is true, when we say that He is by His own absolute will and power, we assert by implication all that belongs necessarily to the essence and character of the Almighty. We assert His eternity; for He who so exists could have had no beginning, and can have no end: we assert His creation of all other beings, and His sovereignty over them; for He who alone is from eternity, must have given existence to all things that are besides Himself; and, as the Author of all, in and for whom all exist, must be the sovereign Ruler and Disposer of all. Nevertheless the ampler form of expression, I am the First and I am the Last, implying comparison with and precedency to all other existences, would seem to convey-to- the mined more distinct notions of the eternity, the omnipotence, the creative will and beneficence, of that infinite Being who is above all, and before all, and in all. (R. Cattermole, B. D.)
The First and the Last
Bitter was the sorrow of the prophet who spoke these words when he saw his people turn away from Jehovah. Israel had been enlightened by the purest lights. Alone of all the nations of the ancient world, it possessed the knowledge of the One living and holy God. Yet these truths are forgotten; these privileges are rejected; this God is denied. Obedient to the idolatrous inspirations of the Semitic races whose vitiated blood runs through their veins, the Israelites turn towards Moloch, Baal, Astarte. Then the prophet argues, struggles, waxes indignant, implores; he shows the inanity of that idolatrous worship and the infamy of those hideous rites; he reminds Israel of the greatness of their origin and of their destiny; he calls up before their eyes the sacred figure of Jehovah; he tells his people, in the words which the Almighty Himself has put into his mouth, 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. This history is our own. A light more resplendent far than that which illumined Israel hath shone upon the Christian nations. What has all this availed us, and whither are marching the rising generations? Doubtless, the stone and wooden idols of the past cannot be set up again. But this gloomy fatality before which men would compel us to abdicate our reason, is it not an idol too?
I. I AM THE FIRST.
1. We find in this the affirmation of the fundamental doctrine of the supreme God, the Creator of all things. To-day men would teach us another Genesis of the world: the old doctrines of Epicurus are once more becoming current; we hear of eternal matter, of millions and millions of atoms which, by whirling about continually in space, have unconsciously and spontaneously invested themselves with a motion in accordance with the mathematical laws which they had themselves called into existence. We are told that out of a mechanical combination suddenly issued a living cell, and that, millions of centuries aiding, this life has become vegetative, then animal, then conscious, intellectual, and finally moral; we axe asked to acknowledge this ascending progression of matter which, from the inert molecule it was in the first instance, has become sensitive protoplasm, then has been transformed into the plant, which in its turn has become endowed with motion, then advancing one step further has turned into the hideous animal, creeping in the mire of the primitive marshes, to rise up at length in its conquered majesty and call itself Plato, Aristotle, Jesus Christ. And having thus accounted for the formation of things, men look with scornful pity upon those who still have recourse to the intervention of an all-creating God; their idea of the Divine Being may be expressed in the words of the learned Laplace to Napoleon the First. I have had no need of this hypothesis. In presence of this self-styled scientific Genesis, it is not only my faith which revolts, but my reason repeats, with the enthusiasm of a conviction firmer than ever, I believe in God the Father Almighty, Maker of heaven and earth; for if there is m my reason an immovable principle, it is indeed this: that no effect can exist without a cause, that all which is in the effect must also be in the cause; that, consequently, matter can never have brought forth intelligence, chaos can never have given birth to harmony, for in nowise can the lesser ever have produced the greater. 2 This reminds us, further, that as God is the supreme Cause, He must also be the supreme End of all that exists, the centre of the thoughts and affections of all the beings He has created. All things, says St. Paul, are by Him and for Him. Every being has a destination, and the noblest destination of all beings is that which the Scriptures call the glory of God. You know what this ideal has become, and what sin has made of it.
3. This means, further, that God is at the basis of all that is done to raise and save humanity, to bring it back to the true life which it has lost by separating itself from Him. God is at work in the midst of mankind. It is in a region higher than that of science that we must seek the hidden sources of the river of life which brings regeneration, consolation, and eternal hope to the world. Whence come they then? They gush from the depths of the religious revelation which the God whom we serve has given to mankind. God the Creator is also God the Redeemer, and, in order of grace as in that of nature, He may truly say: I am the First. What has been accomplished in the world must also be accomplished in each individual being, and the redemption of humanity is nothing if it is not worked out in the innermost soul of those who are to reap its fruits.
II. I AM THE LAST. By this we must understand–
1. That God never abdicates, and that He shall ever remain the Supreme Master, when all the lords of a day shall have passed away after having made a little noise in the world.
2. That God remains the Supreme Judge, and that, consequently, the hour of justice shall certainly strike.
3. That God is the Supreme Refuge of every soul that calls upon Him, the only one which remains standing when all others have disappeared. (E. Bersier, D. D.)
Bibical monotheism:
As to this, the sublimest utterance of Scripture, we offer three preliminary remarks–
1. It is supported by the structure and order of nature. So far as the universe has come within the sweep of scientific observation and research, it appears as one complete whole. All its parts are beautifully harmonised; all its forces are nicely balanced.
2. It is in direct antagonism to certain prevalent opinions. It is opposed to atheism, which declares there is no God; to fetichism, the worship of any material object that a capricious superstition may select; to polytheism, which holds the plurality of gods; and to pantheism, which regards nature as identical with Deity, and thus destroys a Divine personality.
3. It is accepted as a fundamental truth in all evangelical churches. But our object is to consider the practical uses of Biblical monotheism.
I. IT REVEALS THE GREATNESS OF THE CREATOR. Survey this wondrous universe. Gaze upon the vast, and examine the minute in the clearest and broadest light of modem science, and what do you see–wisdom? Yes, manifold wisdom. Goodness? Yes, like an overflowing tide, overflowing all. Power? In rearing the stupendous fabrics, building up the mountains, pouring out the oceans, stretching out the heavens. Do you see wealth in all this? If you attach value to one acre of earth, what is the value of the globe? If there be but one God, how great must He be!
II. IT REVEALS THE DEFINITENESS OF MORAL OBLIGATION. Deep in the souls of all men is the sense of duty. My definition of virtue is this–following a right rule from a right motive. What is the rule? Clearly, if there be but one God, the will of that one God must be the rule. What is the motive? Clearly, if there be but one God, supreme love to that one God. Were there a plurality of gods there would be a difficulty to find out what virtue is; we should have to determine whose will to obey–the will of each, or some, or all. And we should also have to find out who of all the gods we should love the most.
III. IT REVEALS THE FITNESS OF RELIGION TO THE CONSTITUTION OF THE SOUL.
1. The human heart has a centralising tendency. Deep in our emotional nature is a craving for some one object on which to place entire confidence, and centre the deepest love.
2. The moral character of the soul depends upon its central object. By a law of our nature we become like that we most love. He who loves God becomes a partaker of the Divine nature.
3. The souls happiness is determined by the character of the object most loved. All experience shows that most of our happiness and misery comes out of our supreme love. All, in every age, who have loved the one God supremely have felt with the psalmist who said, Whom have I in heaven but Thee?
IV. IT REVEALS THE HUMAN BROTHERHOOD OF SOULS. To us, says Paul, there is but one God, the Father of all things, and we in Him.
V. IT REVEALS THE WONDERFUL IN MEDIATION. God so loved the world that He gave His only-begotten Son, &c. Here is love passing knowledge.
1. What a disparity between Him who loves and them who are loved! What a disparity in natures! God, the Almighty, the All-wise, the Eternal. Man, the feeble, the ignorant, and the dying. What a disparity in character! God, the Essence and Fountain of all holiness. Man, vile and polluted with sin.
2. What a manifestation of the greatness of His love. Is this one God our one God? Have we no idols? (D. Thomas, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Here God reneweth his contest with idols; which he insisteth upon so oft and so much, because his own people were exceeding prone to idolatry.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Here follows an argument forJehovah, as the only God, and against the idols, as vanity (see onIsa 41:4; Isa43:1; Isa 43:10-12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord the King of Israel,…. The King of the whole world, and Governor among the nations; and in a peculiar manner King of Israel, that nation being a theocracy; and especially King of spiritual Israel, or King of saints, be they of what nation they will:
and his Redeemer, the Lord of hosts; who redeemed Israel out of Egypt, from the house of bondage, and would again redeem them from the Babylonish captivity, and the whole Israel of God from sin, Satan, and the law; which he was able to do, being “the Lord of hosts”, of the armies above and below:
I am the first, and I am the last; the first cause and last end, of all things in nature, and providence, and grace; all things are of him, through him, and from him; all things were made by him in creation, and for his pleasure they are and were created; and all things are disposed of in his providence for his own glory; and he is the first in reconciliation, justification, and salvation, and all are to the glory of his grace: or this is a periphrasis of his eternity, who is from everlasting to everlasting, without beginning or end, the Alpha and Omega; the same is said of Christ, Re 1:8, and all the other characters before mentioned agree with him:
and besides me there is no God: all others are only gods by name, not by nature, mere nominal fictitious deities, not real ones; and it is to the exclusion of these from the rank of deity, these words are said; but not to the exclusion of the Son of God, and the Holy Spirit, who, with the Father, are the one true God.
Fuente: John Gill’s Exposition of the Entire Bible
A new pledge of redemption is given, and a fresh exhortation to trust in Jehovah; the wretchedness of the idols and their worshippers being pointed out, in contrast with Jehovah, the only speaking and acting God. Isa 44:6 “Thus saith Jehovah the King of Israel, and its Redeemer, Jehovah of hosts; I am first, and I last; and beside me there is no God.” The fact that His deity, which rules over not only the natural world, but history as well, is thus without equal and above all time, is now proved by Him from the fact that He alone manifests Himself as God, and that by the utterance of prophecy. Isa 44:7 “And who preaches as I do? Let him make it known, and show it to me; since I founded the people of ancient time! And future things, and what is approaching, let them only make known.” Jehovah shows Himself as the God of prophecy since the time that He founded ( refers to the continued preaching of prophecy). Am olam is the epithet applied in Eze 26:20 to the people of the dead, who are sleeping the long sleep of the grave; and here it does not refer to Israel, which could neither be called an “eternal” nation, nor a people of the olden time, and which would have been more directly named; but according to Isa 40:7 and Isa 42:5, where am signifies the human race, and Job 22:15., where olam is the time of the old world before the flood, it signifies humanity as existing from the very earliest times. The prophecies of Jehovah reach back even to the history of paradise. The parenthetical clause, “Let him speak it out, and tell it me,” is like the apodosis of a hypothetical protasis: “if any one thinks that he can stand by my side.” The challenge points to earlier prophecies; with it takes a turn to what is future, itself denoting what is absolutely future, according to Isa 41:23, and what is about to be realized immediately; lamo is an ethical dative.
Fuente: Keil & Delitzsch Commentary on the Old Testament
6. Thus saith Jehovah. The Prophet now does nothing else than confirm the preceding doctrine, which was highly necessary; for the hearts of men, being prone to distrust, are easily dismayed by adversity, and may be encouraged by one or more exhortations. It was not superfluous, therefore, to employ many words in confirming them; because we never ascribe as much as we ought to ascribe to the power of God, but are distracted by a variety of thoughts, and are too strongly attached to the present state of things.
The King of Israel, and his Redeemer. After having made use of the unutterable name of God, the Prophet calls him also “King” and “Redeemer;” because it is not enough that we perceive the power of God, if we are not convinced of his good-will towards us. In order, therefore, that his promises may produce their proper effect upon us, he mentions not only his glory, but also his goodness, that we may know that it extends to us. It might be thought absurd that he called him “King,” while there was scarcely any people; but believers ought to rely on this promise, that they might behold the kingdom by faith, and contemplate it as future, though they did not behold it with their eyes. And indeed this doctrine would never have penetrated their hearts, when they were reduced to the greatest extremity, and were almost overwhelmed with despair, if the way had not been opened by’ this preface. But when God familiarly addresses us, and declares that he is united to us, fairly, allured by so gentle an invitation, rises up out of hell itself.
I am the first. By these words he does not assert God’s eternity, but shews that He is always like himself, that they may hope that He will be to them in future what they have found him to be in the past. But why, it may be asked, does he speak in this manner to believers, who knew it well? I reply, though men believe God, yet they do not acknowledge him to be what he is, and sometimes ascribe less to him than to the creature. The Prophet, therefore, wishes that our minds should be pure and free from every false imagination, and that we should raise them to heaven, that they may be altogether fixed on God alone. Besides, it was necessary that the people, who had been so terribly distressed, should be fortified against such violent attacks, that they might firmly keep their ground.
Fuente: Calvin’s Complete Commentary
THE SOLITARINESS AND ETERNITY OF GOD
Isa. 44:6. Thus saith the Lord, the King of Israel, &c.
A magnificent text! It places before us three of the loftiest of all themes of thoughtthe solitariness and eternity of God, and His relations to the Church. There are speculations that are profitless; but others are ennobling. These! About such topics we should often think; or the noblest faculties of our mind will dwindle and die (H. E. I. 3294, 3493).
I. THE SOLITARINESS OF GOD. Beside Me there is no God. To us a familiar fact; but let us think about it. One God! Then
1. One Creator of all things. Allwhat a comprehensive term! Includes
(1.) The lifeless universe. The sunsuns. Mountains, gems. The rocks, the waves that roll and dash against them, &c.
(2.) The living universe. How varied the living forms in this earth, this infinitesimal fragment of the universe! But God is the one source of all the life of the universe, of all its grandeur, of all its beauty.
(3.) The moral universe. Men. Angels. What a wonderful Being, of whom the outcome is so various and glorious (P. D. 631).
2. One Sustainer of all things. The regularity of the procession of the seasons, of all the events of the universe, is a sufficient proof that behind all things there is one God (H. E. I. 362365, 31733182).
3. One Ruler of all things. Every departure from the laws of righteousness and love, is not merely an infraction of law, but a sin against GOD (H. E. I. 4478).
In all these respects God abides alone, eternally!
II. THE ETERNITY OF GOD. I am the first, and I am the last. Space and time the two mysteries before which the human mind stands defeated and appalled. They defy our attempts to grasp them (P. D. 1078). But science has done a noble service by enlarging our ideas of both. Astronomy and geologywhat suggestions they are giving concerning the meaning of the word Time! But when our thoughts have travelled back as far as is possible, with what do they find themselves confronted? With God! In the beginning GOD created the heavens and the earth (H. E. I. 2253). Let us travel forward. What a changing universe we are in! The predictions of science concerning the solar system. When they are fulfilled, what will remain unchanged? GOD! With Him there is no variableness (P. D. 2536).
1. This enables us to look forward without foreboding. The one Ruler will overrule all the changes for His glory and the good of His creatures. There is a richer universe ahead (P. D. 1492.)
2. How certain is the fulfilment of the promises of Scripture! He who made them will remain to fulfil them (H. E. I. 2254).
3. What an immense interest we have in this truth of the eternity of God! His children shall share in His eternity with Him (Psa. 122:4-8; P. D. 1693, 1971).
III. GODS RELATIONS TO HIS CHURCH. In considering them, remember that what He is to His Church He is also to each member of it.
1. He is its King. Thus saith the Lord, the King of Israel.
(1.) Its ruler. His will only should be consulted by it. The Church should not fear man nor seek his favour; to GOD only should obedience be rendered. This the inspiring, ennobling principle of the martyrs (Act. 4:19-20; Act. 5:29).
(2.) Its defender. No evil can happen to it (Mat. 16:18). The testimony of the past. No fear as to the future (H. E. I. 12461251, 2249).
2. He is its Redeemer. And his redeemer the Lord of hosts. Redeemer, i.e., rescuer. Two modes of rescue, by payment and by power. By payment He has rescued His people from the just claims of the avenging LAW (Mat. 20:28; 1Ti. 2:6; Rom. 3:24-26; H. E. I. 382). By sanctifying power He will rescue them from the dominion of ignorance and sin (Mat. 1:21).
(1.) There are many imperfections in the Church. But they shall all be removed (Eph. 5:25-27). His ransomed ones shall form a glorious host with which He shall be satisfied.
(2.) There are many imperfections in us. Let us not be dismayed because of them, but let us struggle against them valiantly. In our case, too, God will show that He is the Redeemer of Israel (Php. 1:6; Jud. 1:24; H. E. I. 10531070).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6) Thus saith the Lord . . .A new section opens, repeating the argument of Isaiah 41, 43 against idolatry.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
SEC. 4, (1) CYRUS AND IMMANUEL, Isa 44:6 to Isa 45:23.
1. The folly of idols, Isa 44:6-28.
6. Observe the same attributes are assumed by Christ in Rev 1:8; Rev 1:17; Rev 22:13. This mission of the Lord Jesus in its outcome, as the New Testament presents it, is, that he is also Messiah, and that he is king and judge of Messiah’s kingdom, the kingdom of all the true Israel, whether of Jews or Gentiles.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Incomparability of God ( Isa 44:6 ).
Having declared this wonderful work of the Spirit Yahweh puts it in the context of what He is. Only He could have done such a thing. In the calling of Abraham and the bringing of him into the land He was ‘the first and with the last’ (Isa 41:4), and now that calling of Abraham as His servant who loved Him has resulted in this blessing from Him Who is ‘the first and the last’. What he commences and promises, He completes.
‘Thus says Yahweh, the King of Israel,
And his Redeemer, Yahweh of hosts.
“I am the first and the last,
And beside me there is no God.” ’
Here Yahweh is described as both King and Redeemer to Israel. This was His purpose, that He might rule over them and deliver them. Note that ‘King’ comes first. It was as their King by His own choosing that He planned to redeem them. Note also the contrast between Yahweh the king and Yahweh of hosts. First He is King and Overlord and then He goes into battle on their behalf. Thus all happens because ‘Yahweh reigns’. Isaiah would have very much in mind here His experience in the Temple (Isa 6:1-7).
Then He lets them know What He is. ‘I am the first and the last.’ Compare Isa 41:4. That is, He sums up time. He begins it and ends it. And He was before all things and all things will be summed up in Him (compare Eph 1:10; Col 1:16-17; Rev 1:8; Rev 1:17; Rev 2:8). He leads the way into history and He follows up at the end. He is all embracing.
‘And beside me there is no God.’ There is thus no room for other deities, for where could they fit into His all-encompassing being? And which of them could have done what He has done?
Fuente: Commentary Series on the Bible by Peter Pett
Isa 44:6. Vitringa begins the third discourse of the fourth book of this prophesy at this verse, extends it to the 48th chapter, and divides it into four sections; the first section, continuing the thread of the preceding disputation and conviction, from the deliverance of the church to be procured by Cyrus, clearly foretold by Isaiah and subsequent prophets, describes the madness of idolatry, and ascribes this great work, as if it were now present, to God alone. Chap. Isa 44:6-28. The second, after an apostrophe to Cyrus, pursues the same conviction, and largely sets forth the use and consequence of the blessing, namely, the calling and salvation of the Gentiles, chap. 45: The third foretels the destruction of the Babylonish empire, and demonstrates the vanity of every other false religion, from the vanity of the Babylonish idolatry; chap. 46: and in the fourth, the prophet more largely foretels the fall of Babylon, and the catastrophe of the Babylonish empire: chap. 47: The first section is three-fold; the first part is redargutory, wherein the Jewish people, who had revolted from God by idolatry, are convinced, first, of the true divinity of the God of Israel, from the illustrious effects of his providence, clearly foretold by him, and proved by the event; Isa 44:6-8 where we have a magnificent preface, containing the exordium of the reproof, Isa 44:6 and the reproof itself, Isa 44:7-8. Secondly, they are convinced of the vanity and folly of idolatry and idolaters; Isa 44:9-20. The second part is exhortatory, encouraging the Jewish people to true repentance, as well from this conviction, as from the promises of grace, and the effects of those promises, Isa 44:21-22. The third part is consolatory, wherein the deliverance of the people from the Babylonish captivity is described as if present, and as a wonderful effect of divine providence and grace; and particularly celebrated from its principal cause: wherein we have, first, the proposition, by way of apostrophe, to heaven, earth, and all the creatures, inciting them to praise God for this singular blessing to his people. Secondly, a declaration of this blessing with respect to its causes; GOD the principal one, Isa 44:24-27. Cyrus the instrumental, Isa 44:28.
Thus saith the Lord You perceive that the discourse again departs from the immediately preceding subject, which is wholly evangelical, and that with a preface the prophet renews the conviction of idolaters, particularly the Jews, who were to be carried captive to Babylon, and for whose seed God would perform those promises which the prophet had just foretold. God would begin to fulfil those promises with the deliverance of the Jewish nation from Babylon: this should be the first sign of his reconciliation with his people. But the people could not partake of these benefits without a true conversion to God, and a renunciation of all idolatry and false religion. To which therefore, as to a condition absolutely necessary, the prophet here invites the people; and this is the foundation of the whole discourse. See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
W hat sublimity is in these verses! How truly delightful to see the Lord Jehovah claiming his rightful sovereignty, and revealing himself under such glorious and distinguishing characters! There needs no comment upon what the Lord here saith of himself. Reader! let us be humbled to the dust in the contemplation of Jehovah’s glory.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 44:6 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.
Ver. 6. Thus saith the Lord. ] Here and in the subsequent verses we have an evident and excellent testimony of the unity of the true God, and vanity of idols.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 44:6-8
6Thus says the LORD, the King of Israel and his Redeemer, the LORD of hosts:
I am the first and I am the last,
And there is no God besides Me.
7Who is like Me? Let him proclaim and declare it;
Yes, let him recount it to Me in order,
From the time that I established the ancient nation.
And let them declare to them the things that are coming
And the events that are going to take place.
8Do not tremble and do not be afraid;
Have I not long since announced it to you and declared it?
And you are My witnesses.
Is there any God besides Me,
Or is there any other Rock?
I know of none.
Isa 44:6 Notice the titles for God in this context (similar to Isa 43:3; Isa 43:15).
1. the LORD (YHWH)
2. the King of Israel
3. Redeemer (BDB 145 I, cf. Isa 41:14)
4. the LORD of hosts
5. I am the first and I am the last (cf. Isa 41:4; Isa 43:10; Isa 48:12; Rev 1:8; Rev 1:17; Rev 22:13)
6. God (Elohim)
7. Rock, Isa 44:8 (cf. Isa 17:10; Isa 26:4; Isa 30:29; Psa 18:2)
See Special Topic: NAMES FOR DEITY .
These titles emphasize the uniqueness, eternality, faithfulness, and power of Israel’s God.
there is no God besides Me This is an affirmation of uniqueness and monotheism. See Special Topic: Monotheism . This is a recurrent theme in Isaiah.
Isa 44:7 Let him proclaim and declare it This is an allusion to the court scene again. YHWH is challenging the idols to prove their existence and power but they cannot (cf. Isa 41:21-24). They cannot predict the future.
Notice the number of commands addressed to the false gods (idols of the nations).
1. proclaim – BDB 894, KB 1128, Qal IMPERFECT used in a JUSSIVE sense
2. declare – BDB 616, KB 615, Hiphil IMPERFECT used in a JUSSIVE sense
3. recount – BDB 789, KB 884, Qal IMPERFECT used in a JUSSIVE sense
4. declare – same as #2
Isa 44:8 In light of the impotence of the false gods of the nations, Israel is not to
1. tremble – BDB 808, KB 922, Qal IMPERFECT used in a JUSSIVE sense
2. fear – BDB 923, KB 437 (), Qal IMPERFECT (NEGATED) used in a JUSSIVE sense (different root from Isa 44:2 () BDB 431, KB 432)
you are My witnesses YHWH had a specific revelatory purpose for His servants/servant.
I know of none YHWH answers His own question. The VERB is Qal PERFECT; there is no other god or gods, only Him (see Special Topic: Monotheism ).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the King of Israel. Note this title (1) in connection with the O.T. manifestation of the kingdom; (2) the Gospels, the proclamation of the kingdom by the Son (Mat 27:42. Mar 15:32. Joh 1:49; Joh 12:13). All were rejected, and the kingdom therefore is now in abeyance.
his Redeemer: i.e. his Kinsman-Redeemer. Reference to Pentateuch (See note on Isa 41:14).
the first, &c. See note on Isa 41:4. Quoted in Rev 1:17.
beside Me. Reference to Pentateuch (Deu 4:35. Deu 32:39). the first, &c. See note on Isa 41:4. Quoted in Rev 1:17, &c.
beside Me. Reference to Pentateuch (Deu 4:35; Deu 32:39). App-92.
God. Hebrew. Elohim. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 44:6-8
Isa 44:6-8
“Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I am the first, and I am the last; and besides me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I established the ancient people? and the things that are coming, and that shall come to pass, let them declare. Fear ye not, neither be afraid: have I not declared unto thee of old, and showed it? and ye are my witnesses. Is there a God besides me? yea, there is no Rock; I know not any.”
Here is an awesome assertion of Almighty God Himself to the effect that he alone is God; he only can declare future events before they happen; and he alone has done it! This emphasis of Deity Himself upon the importance of predictive prophecy should not be lightly considered. Such a declaration accredited to God Himself cannot be set aside by a ridiculous dictum of human seminaries that “there is no such thing,” which is a lie, conceived in the mind of Satan himself and advocated only by those in his service.
“These three verses are the very essence of these chapters, with their emphasis upon God as Israel’s champion.
Isa 44:6-8 INFORMS: Man thinks in terms of beginnings and endings. Timelessness is outside mans experience. God condescends to mans limited experience and calls Himself, the first, and the last. When time began, God was already there; when time shall end, God will still be there. Many heathen people claimed such eternal existence for their gods, but they could not prove it. Jehovah demonstrated His eternal deity, not only in the things He made (cf. Rom 1:18 f), but also in the predictions and revelations He gave through His prophets. Jehovah challenged and defeated scores of false prophets and false priests (scoffers of the days of Noah; magicians of Pharaoh in Moses day; false prophets of Baal in the days of Elijah; the witch of Endor in King Sauls day; the false prophet Hananiah in Jeremiahs day). None of these were able to meet the challenge of Jehovah. In every instance Jehovah demonstrated that only He has absolute knowledge and power. Now, Isaiah is emphatically reminding his generation that as the Lords servant the power of Almighty God is available to them in the supernatural revelation of Jehovah through His prophets. He knows their future and their destiny-they do not need to be afraid-they simply need to trust Him. Has He not from of old proven His omniscience? And are they not witnesses to it? There is no other god they need to fear.
Fuente: Old and New Testaments Restoration Commentary
redeemed
Heb. “goel,” Redemp. (Kinsman type). (See Scofield “Isa 59:20”).
Fuente: Scofield Reference Bible Notes
the King: Isa 33:22, Isa 43:15, Mal 1:14, Mat 25:34, Mat 27:37
his redeemer: Isa 44:24, Isa 41:14, Isa 43:1, Isa 43:14, Isa 48:17, Isa 54:5, Isa 59:20, Jer 50:34
I am the first: Isa 41:4, Isa 48:12, Rev 1:8, Rev 1:11, Rev 1:17, Rev 1:18, Rev 2:8, Rev 22:13
beside: Isa 44:8, Isa 37:16, Isa 37:20, Isa 42:8, Isa 43:10, Isa 43:11, Isa 45:6, Isa 45:21, Isa 45:22, Deu 4:35, Deu 4:39, Deu 6:4, Deu 32:39, 1Ti 3:16
Reciprocal: Gen 2:4 – Lord Exo 3:14 – I AM hath Exo 6:2 – I am the Lord Exo 6:3 – Jehovah 1Sa 2:2 – none beside 2Sa 22:32 – For who 1Ki 8:60 – the Lord 2Ki 5:15 – now I know 2Ki 19:15 – thou art the God 1Ch 17:20 – beside thee Neh 9:6 – even thou Psa 19:14 – redeemer Psa 78:35 – their redeemer Psa 86:10 – God Psa 90:2 – even from Psa 102:12 – thou Psa 111:9 – sent Isa 41:27 – first Isa 47:4 – our redeemer Isa 63:16 – General Hos 13:4 – I am Mal 3:6 – I am Mar 15:32 – Christ Joh 5:23 – all men Joh 8:58 – I am Joh 12:13 – the King 1Co 8:4 – there is Eph 2:12 – without Col 1:17 – he 1Ti 2:5 – one God Heb 1:11 – thou Heb 13:8 – General Jam 2:19 – General 1Jo 5:20 – This is
Fuente: The Treasury of Scripture Knowledge
Isa 44:6-8. Thus saith the Lord, &c. Here God renews his contest with idols, which he insists an so often, and so much, because his own people were exceeding prone to idolatry. And who Which of all the heathen gods; shall call, and shall declare it Shall, by his powerful call, cause a future event to be, and, by his infinite foreknowledge, declare that it shall be. And set it in order for me Orderly relate all future events in the same manner as they shall happen. Since I appointed the ancient people . Since I first made man upon the earth: so the LXX. And the things that are coming, &c. Such things as are near at hand, and such as are to come hereafter. Have not I told thee? Thee, O Israel, whom he bids not to fear. The sense is, I call you Israelites to bear me witness, whether I have not, from time to time, acquainted you with things to come; from that time When I appointed the ancient people, (Isa 44:7,) from the first ages of the world. And have declared it Have published it to the world in my sacred records. Ye are even my witnesses Both of my predictions, and of the exact agreeableness of events to them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 44:6-8, Isa 44:21-23. The Incomparableness of Yahweh, Who Redeems Israel.Yahweh of (the heavenly) Hosts (Gen 2:1*, 1Sa 1:3*) asserts His uniqueness, challenging any who claim to have foretold the future aright to make their pretensions good. His people need not fear: long ago, as they can testify, He foretold what is now coming to pass. Let them remember the incomparableness of their Master. He blots out their sins as the sun disperses the morning clouds. The prophet adds a short lyric, calling upon all the universe to praise Yahweh, who so gloriously redeems His people.
Isa 44:7. Read, Who is like me? Let him stand forth (LXX), and cry out, and declare and set it (his case) forth before me. Who foretold long ago what is now coming to pass? Let them declare to us (cf. VSS) what is yet to come!
Isa 44:8 b. Read, Is there a God or a Rock beside me?
Isa 44:21. Read, Thou wilt not renounce me (cf. mg.).
Isa 44:9-20. The Folly of Idol-Worship.This late insertion breaks the connexion between Isa 44:8 and Isa 44:21, and differs from its context in style and spirit. Makers of images are as nothing; their beloved idols (delectable things) bring them no gain. The devotees are so blind that they must inevitably be brought to shame. He who fashions a god has merely cast a useless image. All its devotees and magicians shall be put to shame (Isa 44:11). The metal-worker, fashioning his image over the hot fire, grows faint. The maker of a wooden idol marks out his block with line and pencil and carves it into human shape for a domestic god. He chooses a tree, which God has planted and nourished by His rain. With part of it he warms himself and cooks his food; the rest he makes into a god before whom he prostrates himself, seeking help from it! What absurdity! yet they are too blind to see it. Such men, getting satisfaction from (not feedeth on as RV) wood that burns to ashes, are too perverted to save themselves by reflecting that their support is a delusion.
Isa 44:9. their witnesses: cf. Isa 43:9.that they may be: the inevitable result of conduct is often represented as its deliberate aim.
Isa 44:10. An assertion rather than a question: He who has fashioned a god, has but molten . . .
Isa 44:11. Obscure: read perhaps, All its devotees (cf. mg.) shall be ashamed, and its magicians confounded: let them, etc.
Isa 44:12. an axe: omit as a gloss; Heb. is impossible.
Isa 44:14. Heb. corrupt; no satisfactory emendation is proposed. LXX has merely, He cutteth wood out of the forest which the Lord planted and the rain made it grow.
Isa 44:15. Connect the first clause with Isa 44:14 : doth nourish it for kindling.taketh thereof: read kindles fire therefrom (LXX).
Isa 44:16. with part thereof: read, as in Isa 44:19, upon the coals thereof (LXX Syr.) Read (cf. LXX), he roasteth flesh, he eateth roast.
Isa 44:18. Read, their eyes are smeared over (cf. mg.).
Fuente: Peake’s Commentary on the Bible
44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; {f} I [am] the first, and I [am] the last; and besides me [there is] no God.
(f) I am always like myself, that is, merciful toward my Church, and most able to maintain it, as in Isa 41:4; Isa 48:12, Rev 1:17; Rev 22:13 .
Fuente: Geneva Bible Notes
With the titles he chose, the Lord highlighted His special relationship with Israel, His intentions for the nation, and His ability to fulfill those intentions. As Israel’s near kinsman, He would not allow her to perish. He is incomparable; there is no one like Him. The gods are not God. The same terminology used in this verse describes Jesus Christ later in Scripture (Rev 1:17; Rev 2:8; Rev 21:6; Rev 22:13).