Exegetical and Hermeneutical Commentary of Isaiah 44:7
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 show unto them.
7. The proof of Isa 44:6 is found in the incontestable fact of prophecy (as ch. Isa 41:22 ff., Isa 43:9; Isa 43:12; &c.). The verse as translated in A.V. and R.V. reads very awkwardly; it would have to be paraphrased thus: “And which of the other gods shall call etc., as I have done since I appointed the ancient people?’ But the distance of the last clause from the “as I” on which it depends is so great as to make the construction unnatural. It is better, with most commentators, to suppose a parenthesis, and render thus: “And who, as I, proclaims (and let him declare it and set it in order before me) since I founded the people of antiquity?” But a parenthesis is always more or less suspicious in a Hebrew sentence, and this one is doubly so on account of the “and” which introduces it. The LXX. reads, “And who is like me? Let him stand and proclaim &c.” The additional verb (“stand”) is likely to be original, and the construction of the first part of the clause is faultless. The only difficulty is presented by the temporal clause, “since I appointed” etc., on which see below.
call ] means proclaim or “prophesy,” as in ch. Isa 40:6.
set [it] in order ] used of the arrangement of discourse, as Job 32:14; Psa 50:21, Isa 44:3.
since I appointed the ] Better: “since I founded the people of antiquity.” The most probable meaning is that prophecy has been continuous during the long period since Israel was formed into a nation. Some take the expression to denote the earliest population of the world (cf. ch. Isa 41:4); but this is less likely. Ewald applies it to Israel, but in the sense “everlasting people.” In Eze 26:20 the same phrase is used of the shades in the underworld.
Several difficulties in the verse are got rid of by an attractive emendation of Oort (followed by Duhm), which makes this clause read; “who hath announced from of old?” ( instead of ; cf. ch. Isa 45:21). The whole verse would then be rendered: And who is like me? Let him stand and proclaim, and declare it and set in order to me. Who hath announced from of old future things? and things to come let them declare.
things that are coming and that shall come are equivalent expressions; there is no foundation for Delitzsch’s notion that the former denotes the future in general, and the latter the immediate future (see on ch. Isa 41:22).
Fuente: The Cambridge Bible for Schools and Colleges
And who, as I – This verse contains an argument to prove that he is God. In proof of this, he appeals to the fact that he alone can predict future events, and certainly declare the order, and the time in which they will come to pass (see the notes at Isa 41:21-23; Isa 44:9-10).
Shall call – That is, call forth the event, or command that to happen which he wills – one of the highest possible exhibitions of power. See a similar use of the word call in Isa 46:2; Isa 48:15.
And shall declare it – Declare, or announce with certainty the future event.
And set it in order – Arrange it; secure the proper succession and place (see the notes at Isa 41:22). The word used here ( arak) denotes properly to place in a row; set in order; arrange. It is of the same signification as the Greek tasso or tatto, and is applied to placing the wood upon the altar in a proper manner (Gen 22:9); or to placing the showbread in proper order on the table Lev 24:8; and especially to setting an army in order, or putting it in battle array Gen 14:8; Jdg 20:20, Jdg 20:22; 1Sa 17:2. Here it means, that God would arrange the events in a proper order – as an army is marshalled and arrayed for battle. There should be no improper sequences of events; no chance; no hap-hazard; no confusion. The events which take place under his government, occur in proper order and time, and so as best to subserve his plans.
For me – In order to execute my plans, and to promote my glory. The events on earth are for God. They are such as he chooses to ordain, and are arranged in the manner which he chooses.
Since I appointed the ancient people – From my constituting the people of old; that is, God had given them intimations of future events from the very period when he in times long past, had selected and appointed them as his people. They were, therefore, qualified to be his witnesses Isa 44:8.
And the things that are coming, let them show – (See the notes at Isa 41:22-23).
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Let them show unto them – “Let them declare unto us.”] For lamo, unto them, the Chaldee reads lanu, unto us. The Septuagint read lachem, unto you; which is preferable to the reading of the text. But lamo, and lanu, are frequently mistaken one for the other, see Isa 10:29; Ps 80:7; Ps 64:6.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Who, which of all the heathen gods,
as I, shall call, and shall declare? shall by his powerful call or word cause it to be, and by his infinite foreknowledge declare that it shall be. Or, shall publish and declare; two words expressing the same thing, as is usual.
It; that which shall come to pass, whatsoever it be; which is easily understood out of the following clause.
Set it in order; orderly relate all future events in the same manner as they shall happen.
For me, Heb. to me, so as I may hear it, and thereby be convinced of their Divinity.
Since I appointed the ancient people; since the time that I appointed or called the Israelites to be my people, whom he calleth the ancient people, because they were his people long before this time; or, as the words may be rendered, the everlasting people, because he determined that he would never totally and finally cast them off and destroy them, as he would do other nations. But the words are and may well be otherwise rendered, since I constituted or made (as this word is elsewhere rendered) the people of the world since I first made man upon earth, as the LXX. and others understand it. Let them give me an account of any of their predictions of future events from the beginning of the world to this day.
The things that are coming, and shall come; such things as are near at hand, and such as are to come hereafter.
Unto them; unto their worshippers; who consult their oracles about future events, as I have told them unto thee, O Jacob, as it follows in the next verse. So the pronoun relative is put for the antecedent, which is left to be understood out of the following clause. Or, to or for themselves, in their own defence. Although these words might have been omitted in the translation, as being insignificant; such pronouns being oft redundant in the Hebrew language, as Gen 12:1, and oft elsewhere, as also in the Greek and Latin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. Who but God can predictfuture events and declare also the order and time of each (seeon Isa 41:22, 23; Isa45:21)?
call“openlyproclaim” (Isa 40:6)things to come [MAURER].Or, “call forth” the event; command that it happen (Isa 46:11;Isa 48:15), [BARNES].
set . . . in orderThereis no chance or confusion; all events occur in the order bestfitted to subserve God’s plans.
for meIt is FORGOD that all things existand take place (Re 4:11). ButMAURER translates, “Lethim set it forth (Job37:19) to me.”
since . . . ancient peopleIhave given the Jews predictions of the future ever since I appointedthem as My people in ancient times; therefore they were qualified tobe His witnesses (Isa 44:8). Asto their being God’s “ancient (everlasting) people,” seeDeu 32:7-9; Jer 31:3;the type of the redeemed Church (Eph1:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And who as I shall call,…. Which of the idols of the Gentiles can do as the king of Israel, the Lord of hosts has done? call things that are not, as though they were? call all creatures into being? call men by their names before they were born, as Isaac; Josiah, and Cyrus, of whom mention is made in the latter end of this chapter, and call them to service and usefulness in their day and generation? and call whom he pleases by his grace to eternal glory?
and shall declare it; the end from the beginning, things future that are yet to come to pass; or the purposes and decrees of God, his counsel and covenant, his mind and will?
and set it in order for me; give an exact and orderly account of things that shall be throughout the successive ages of time; as Jehovah did with respect to the people of Israel, whose God and king he was; he foretold to Abraham their going into Egypt, and bondage there, their deliverance from thence, and settlement in the land of Canaan, and now their deliverance from Babylon, and by name who should be the instrument of it; none of the gods of the Gentiles could do this, or anything like it, or order and dispose all occurrences in providence for his own glory, and the good of men:
since I appointed the ancient people? meaning either the ancient patriarchs, Abraham, Isaac, and Jacob, and their posterity, the children of Israel, who were early formed into a body politic, and into a church state; see De 32:6, or rather the first man, and the first race of men that inhabited the world before the flood, called the old world; and so the sense is, who ever did the things I have done, from the time I made man, and other creatures, and placed them on the earth, or from the creation of the world? so Aben Ezra, Jarchi, and Kimchi interpret it; though it is best of all to understand this of the people of God, the church of the firstborn, whose names are written in heaven, in the Lamb’s book of life, from the foundation of the world; who are, as the words may be rendered, “the people of eternity” y; and may be so called, because they were in some sense a people that were “from eternity”, as the Targum paraphrases it; not that they had an actual personal being so early, for they are but creatures of time, raised up in successive generations, and but of yesterday, and of a short continuance; yet they had from all eternity a representative being in Christ, as their federal head; they were chosen in him before the foundation of the world, and had grace given them in him before the world began, Eph 1:3 they were the people of God taken into covenant by him from everlasting, for so early was the covenant of grace made with Christ, and them in him; they stood so early related to God as his children, and to Christ as his spouse and bride; so early were they on the thoughts of God, and on his heart, and in his affections, as they were also upon Christ’s, and in his hands, and their names so early registered in his book of life; so that they may be said to be indeed an “ancient people”, or “a people of eternity”; and they may be called so, because they will continue for ever, as the days of heaven, and as the sun and moon, before the Lord, Ps 89:29, everlasting habitations are provided for them, and they shall be for ever with the Lord; so the Syriac version renders it, “a people for eternity”: now these are appointed by the Lord to come into actual being at the time, and in the place he has fixed; they are appointed to many things in life; not unto wrath, either here or hereafter, but to afflictions, and to death itself: and they are appointed to many good things, to be called by grace, to be saved with an everlasting salvation, and to reign with Christ in the New Jerusalem state; see
Isa 24:23 where they are called “ancients”, as here; and to be glorified with Christ for ever; it follows:
and the things that are coming, and shall come? let them show unto them: let the idols show to their worshippers if they can, “the things that are coming”; just coming, that are near at hand, that will be tomorrow; and that “shall come”, are at a greater distance, which will be in ages to come; or wonderful things, and things future, so Jarchi interprets it; a word z like the first being used for signs and wonders. God foretells wonderful things that shall come to pass, and which accordingly do; but the idols of the Gentiles can do nothing of this kind.
y “populum seculi”, Munster, Pagninus, Montanus, Vatablus, Tigurine version, i.e. “qui a seculo est”, Targ. “populum aeternitatis”, Gataker. z “sigma”, with the Rabbins as here.
Fuente: John Gill’s Exposition of the Entire Bible
7. And who as I? Here the Lord compares himself with idols, as we have already seen in another passage. In the present instance the object is, that, when they were fiercely insulted by the Babylonian conquerors, they might not be discouraged, or think that their hopes were disappointed; for the taunts which were hurled at them by wicked men were exceedingly harsh and insolent. “Where is their God?” (Psa 79:10.) “Why does he not assist you?” Such blasphemies might shake the minds of believers, and disturb them in such a manner that they would throw away hope and confidence; and therefore the Prophet dwells more earnestly on this matter, in order to confirm believers more and more. That mournful calamity of the nation was like a dark cloud, which prevented believers from seeing the face of God; and in the meantime unbelievers danced for joy, as if the power of their gods had shone forth in full brightness. In order to dispel that darkness of error, the Prophet shows that still undoubted marks and proofs of the glory of God are distinctly visible, so as to distinguish him from idols; that is, because in due time he publicly made known what was future, that the Jews might recognize him to be a righteous Judge in chastisements, and yet might hope that he would be reconciled and gracious.
Shall call. The word call may be taken in two senses, so as to refer either to foreknowledge or to action; for, as God governs all things by his providence, so he knows everything that is future, and gives evidence of his foreknowledge. It is unnecessary to give ourselves much trouble about the meaning of this word, for it is very evident that the Prophet ascribes to God both the foreknowledge and the government of all things. But for my own part, I rather think that it refers to action. “Shall there be found among the gods of the nations any one that can call, that is, raise up, announce, and appoint deliverers? Does not this plainly shew that I alone am God?” Thus he defies idols, to whom groundlessly men ascribe any power. By the word which he immediately adds, shall tell it, he magnifies the special grace of God, in deigning to reveal his purpose to the elect people by the prophets.
Since I appointed the people of the age. By “the people of the age” some understand all nations, the singular number being used instead of the plural, because, as soon as the Lord multiplied the nations, he separated them from each other, and established that order which should last through future ages. Others extend it to all the creatures, viewing the stars as one people, the vegetable tribes as another, and in like manner animals as another, and so forth. But when I examine the matter closely, I am constrained to adopt an opposite opinion, namely, that the Lord speaks of his own people, and calls them: ‘the people of the age,” because they are preferred to all others. Other nations, indeed, were unquestionably more ancient. The Egyptians boasted of their antiquity, and so did the Arcadians and others. But Abraham was brought out of Mesopotamia, (Gen 11:31; Act 7:2,) when the Chaldees were in a highly flourishing condition, and lived at home a solitary individual, as if at his death the remembrance of him should quickly perish, while the neighboring countries were highly populous, and were eminent in other respects.
The antiquity of Israel, therefore, ought not to be estimated from the number of years, or from the outward condition of things, but from the election of God; and hence also the foundations of Jerusalem are called eternal. (Psa 78:69.) It is therefore as if he had said, “Before idols were framed by men, I determined that I should have a Church, which should last for ever.” This “people,” therefore, is the most ancient and most excellent of all, though others may come before it either in time or in rank; for, as all things were created for the sake of man, so all men were appointed to be of service to the Church; so that there are none, though occupying a higher eminence, that do not sink to a lower rank; for the Church is the body of Christ, which nothing can exceed in antiquity or excellence. To adopt the fables of the Jews, that Jerusalem was founded from the very beginning, would be absurd, because in this passage there is no reference to dates; but yet we ought to hold by this principle, that the elect people holds a higher rank than the heathen nations, in consequence of approaching more nearly to God, who is the fountain of eternity.
Let them tell. This permission shews that it is vain for men to expect a revelation from idols, which, if they tell anything, delude by tricks, and by words of doubtful meaning, those who consult them, as we have already mentioned.
Fuente: Calvin’s Complete Commentary
(7) Since I appointed the ancient people . . .Literally, the people of the age, or of eternity. The phrase is used of the dead in Eze. 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. The same phrase is used for the perpetual covenant of Exo. 31:16. (Comp. Exo. 40:15; 2Sa. 7:13; 2Sa. 7:16.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7, 8. Who, as I Who, except God, the King of Israel, is sufficiently all knowing to predict events future, and to declare the time and order of each?
Shall call That is, to proclaim openly the event, and to place its occurrence in exact order as it will occur.
For me God overrules events, so that in the end they turn to the furtherance of his plans.
Ancient people Either, since the first generations from Adam, or since the first covenant made with Abraham. As relates to predictive power, it makes little difference which.
Things that are coming Probably referring to the deliverance by Cyrus.
Shall come More remote, so commentators of highest repute; not unlikely Messiah’s coming.
Fear ye not Ye shall be disappointed in none of these things. Is there a God (literally, a Rock) beside me An abiding foundation. Promises resting on such a Rock can never fail.
There is no God Not, other than me, but, none independent of me. I am the sole eternal Being.
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh Lays Down A Challenge To Any Who Claim To Be Gods To Prove It In Prophecy and Action ( Isa 44:7-9 ).
God has laid down the past and the future. What has happened and what will happen is under His hand. And He has declared Israel to be His people and what will come about through them. Who then can bring out anything comparable with that?
Isa 44:7
“And who is as I, let him proclaim it,
Let him declare it, and demonstrate it for me,
Since I appointed the ancient (everlasting) people.
And the things that are coming, and what will come about, let them declare.”
God challenges anyone to show themselves as comparable with Him, to have revealed what He has revealed and to have done what He has done. Let them proclaim it, solemnly declare it, and lay out their facts about it cogently, so as to prove it. Since it was He and He alone who appointed the everlasting people, (when He appointed Abraham, and even before as described in Genesis 1-11), those who have survived through their seed until now and will live for ever in His everlasting kingdom, let any claimant at least prove himself by declaring what is coming on them, and what is to come about for them (as He will do shortly), and thus establish their claims.
Isa 44:8
“Fear not, and do not be afraid.
Have I not declared to you of old, and showed it?
And you are my witnesses. Is there a God beside me?
Yes, there is no Rock. I do not know of any.”
Then He turns to His people and comforts them. Let them not be afraid of such a claimant turning up. He and He alone has declared what will be from of old, and shown it by the revelation of His power in bringing it about, and they are witnesses to the fact. Do they know of any god who can compare with what He is and has done? He can confidently claim that there is no Rock like Him. That is, anyone reliable and dependable, who can be trusted and can provide a firm and sure foundation. He certainly does not know of any.
Isa 44:9
‘Those who fashion a graven image are all of them acting in vain (worthless, vanity),
And their delectable products will not profit.
And their own witnesses do not see, or know.
That they may be ashamed.’
Indeed those who set about fashioning a graven image to be such a claimant are acting in vain. What they produce may be delectable but it will not bring them any good. Nor do the witnesses for the image have anything to describe. They neither see nor know anything worthwhile that it has done, nor will they, so that they will have to cringe with shame.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 44:7. And who, as I, shall call, &c. The meaning is, “Who, of the strange gods, like me, by an efficacious command of his will, orders all causes and events of things to exist according to his good pleasure?” Who sets it in order for me? Who hath been of my counsel, to order and dispose these events? From the time that I appointed, or chose the ancient people, that is to say, “from the time that I called Abraham, to whom and his posterity I gave the tables of covenant.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 44:7 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.
Ver. 7. And who, as I, shall call, and shall declare it? ] These are alleged by God as arguments or demonstrations of his deity, praedicare, et indicare et ordinare, to call his elect (styled here his ancient people, populum aeternum ) to foretell them things to come, and to order all occurrences for their eternal good.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
appointed = set, or established.
the ancient People = the everlasting Nation. The nation of Israel is everlasting, like the Covenant. The nations which oppressed Israel (Egypt, Assyria, Babylon, Rome) have passed away; but Israel remains, and, when restored, will remain for ever. Note and compare the nine everlasting things in Isaiah: (1) covenant (Isa 55:3; Isa 61:8; compare note on Gen 9:16); (2) kindness (Isa 54:8); (3) salvation (Isa 45:17); (4) excellency (Isa 60:15); (5) joy (Isa 51:11); (6) name (Isa 56:5); (7) light (Isa 60:19, Isa 60:20); (8) sign (Isa 55:13); and (9) as the pledge of all, “the everlasting God” (Isa 40:28; Isa 63:12).
and shall come = and [which] shall come.
Fuente: Companion Bible Notes, Appendices and Graphics
who: Isa 41:22, Isa 41:26, Isa 43:9, Isa 43:12, Isa 45:21, Isa 46:9, Isa 46:10, Isa 48:3-8
since: Isa 41:4, Gen 17:7, Gen 17:8, Deu 32:8, Act 17:26
Reciprocal: Deu 32:12 – no strange Isa 19:12 – let them Isa 41:23 – that we may know Isa 42:9 – new things Isa 48:5 – even Isa 48:14 – assemble Mat 24:25 – General Mar 13:23 – behold Act 15:18 – General Rom 4:17 – calleth Tit 1:5 – set
Fuente: The Treasury of Scripture Knowledge
44:7 And who, as I, shall {g} call, and shall declare it, and set {h} it in order for me, since I appointed the {i} ancient people? and the things that are coming, and shall come, let {k} them show to them.
(g) And appoint them that will deliver the Church.
(h) That is, tell me how I should proceed in this.
(i) God calls the Israelites ancient, because he preferred them to all others in his eternal election.
(k) Meaning, their idols.
Fuente: Geneva Bible Notes
The proof of God’s uniqueness is His ability to foretell the future and then bring it to pass. Anyone who claims to be able to do this must prove to God that he has done it. God’s creation of Israel and His revelation of the future to and through her is the great proof of His deity.