Exegetical and Hermeneutical Commentary of Isaiah 44:9
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.
9 11. The argument opens with the assertion of the nothingness alike of the idol and its makers. Fear on the part of Israel would be justified if other gods besides Jehovah had any power to influence the course of history.
a graven image ] for “image” in general, as ch. Isa 40:19. The writer assumes that the god is the image and nothing more; since the image is plainly the work of human hands, the god cannot be greater than men or able to save them. This of course is directly opposed to the fundamental assumption of the idolaters themselves, who distinguished between the image and the divinity represented by it (see on Isa 44:11).
vanity ] lit. “chaos,” as in Isa 40:17, Isa 41:29.
their delectable things] “the objects in which they delight,” i.e. the idols.
and they are their own witnesses ] R.V. “and their own witnesses see not,” etc. Render simply: and their witnesses; their devotees, see ch. Isa 43:9. The pronoun which suggests the “own” of A.V. and R.V. is marked by the so-called puncta extraordinaria as suspicious, and is therefore unaccented. If it is retained in the text (as it may very well be) the better translation is, “and as for their witnesses, they see not” &c.
that they may be ashamed ] The consequence of their ignorance expressed as a purpose.
Fuente: The Cambridge Bible for Schools and Colleges
9 20. The course of thought is as follows:
(1) The makers of images are themselves frail men, and the gods they fashion cannot profit them (9 11).
(2) The process of manufacture is then described in minute detail, shewing what an expenditure of human strength and contrivance is involved in the production of these useless deities (12 f.).
(3) Nay, the very material of which they may be composed is selected at haphazard from the trees of the forest, and might just as readily have been applied to cook the idolater’s food (14 17).
(4) Finally, with incisive and relentless logic, the writer exposes the strange infatuation which renders the idolater incapable of applying the most rudimentary principles of reason to his own actions (18 20).
Fuente: The Cambridge Bible for Schools and Colleges
They that make a graven image – A graven image is one that is cut, or sculptured out of wood or stone, in contradistinction from one that is molten, which is made by being cast. Here it is used to denote an image, or an idol-god in general. God had asserted in the previous verses his own divinity, and he now proceeds to show, at length, the vanity of idols, and of idol-worship. This same topic was introduced in Isa 40:18-20 (see the notes at that passage), but it is here pursued at greater length, and in a tone and manner far more sarcastic and severe. Perhaps the prophet had two immediate objects in view; first, to reprove the idolatrous spirit in his own time, which prevailed especially in the early part of the reign of Manasseh; and secondly, to show to the exile Jews in Babylon that the gods of the Babylonians could not protect their city, and that Yahweh could rescue his own people. He begins, therefore, by saying, that the makers of the idols were all of them vanity. Of course, the idols themselves could have no more power than their makers, and must be vanity also.
Are all of them vanity – (See the note at Isa 41:29).
And their delectable things – Margin, Desirable. The sense is, their valued works, their idol-gods, on which they have lavished so much expense, and which they prize so highly.
Shall not profit – Shall not be able to aid or protect them; shall be of no advantage to them (see Hab 2:18).
And they are their own witnesses – They can foretell nothing; they can furnish no aid; they cannot defend in times of danger. This may refer either to the worshippers, or to the idols themselves – and was alike true of both.
They see not – They have no power of discerning anything. How can they then foresee future events?
That they may be ashamed – The same sentiment is repeated in Isa 44:11, and in Isa 45:16. The sense is, that shame and confusion must await all who put their trust in an idol-god.
Fuente: Albert Barnes’ Notes on the Bible
Isa 44:9-20
They that make a graven image
The vanity of graven images
Substituting homely prose for glowing poetry we may, after a fashion, reduce the prophets thought to propositions like the following–
1.
Neither the idol nor its god knows anything, while Jehovah knows all.
2. Neither the idol nor its god can do aught, while Jehovah is almighty.
3. Neither the idol nor its god is aught, while Jehovah is the living God, God of the entire universe, and a God of love,–in a word, the perfect Personality.
4. The worship of idols or their gods is degrading, while that of Jehovah exalts and saves the soul. (W. S. Ayres.)
The idolaters jolly:
With a dash of pungent satire, Isaiah shows what a silly man he is. We have here the whole process of god-manufacture. The poor devotee selects a cedar, or a cypress, or an oak, which probably his own hands planted many years ago; and, having hewn it down, sets to work with line, and plane, and chisel, to fashion it into the resemblance of a human being. This being done, he places it in a shrine or temple, and falls down before it, and worships it. What becomes of the rest of the tree? Oh, with it he makes a blazing fire to warm himself, or to bake his bread! So that it is quite a chance which portion of the wood becomes a god, and which portion turns to ashes on the hearth; the same tree suffices to cook food for his hungry body, and to provide an object of adoration for his hungry soul. The man is an utter fool, only to be ridiculed and laughed at; and the prophet holds him up to the derision of all sensible men, as one whose head is surely turned, or who has fairly lost his wits. (J. T.Davidson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. – 10. That they may be ashamed. Who hath formed a god – “That every one may be ashamed, that he hath formed a god”] The Bodleian MS., one of the first extant for its antiquity and authority, instead of mi, at the beginning of the tenth verse, has ki, which greatly clears up the construction of a very obscure passage. Doederlein approves of this reading. The Septuagint likewise closely connect in construction the end of Isa 44:9 with the beginning of Isa 44:10; and wholly omit the interrogative mi, which embarrasses the sentence: , “But they shall be confounded that make a god; and they who engrave unprofitable things;” agreeably to the reading of the MS. above mentioned.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Are all of them vanity; hereby discover themselves to be vain, empty, or foolish men. Or thus, They that make graven images, all of them make (which word may fitly be repeated out of the foregoing clause, as is very usual in Scripture)
a vanity, or a thing of nought. Which translation seems better to agree,
1. With the following clause, which is added to explain this, in which, not the idol-makers, but the idols themselves, are said to be vain or unprofitable.
2. With the use of the Hebrew word in Scripture, which is never applied to persons, but constantly to things, and sometimes to idols, as 1Sa 12:21.
Their delectable things; their idols, in the sight and worship of which they take so much pleasure.
They are their own witnesses; they that make them are witnesses against themselves, and against their idols, because they very well know that they are not gods, but the work of their own hands, in which there is nothing but mean matter and mans art.
They see not, nor know; or, that
they (to wit, their idols) do not see nor know, have neither sense nor understanding.
That they may be ashamed; therefore they have just cause to be ashamed of their folly and stupidity, in worshipping such senseless things.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. (Isa 40:18;Isa 40:20; Isa 41:29).
delectable thingstheidols in which they take such pride and delight.
not profit (Hab2:18).
they are their ownwitnessescontrasted with, “Ye are Mywitnesses” (Isa 44:8).”They,” that is, both the makers and the idols, arewitnesses against themselves, for the idols palpably see and knownothing (Ps 115:4-8).
that they may be ashamedtheconsequence deducible from the whole previous argument, not merelyfrom the words immediately preceding, as in Isa 28:13;Isa 36:12. I say all this to showthat they are doomed to perish with shame, which is their onlyfitting end.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They that make a graven image are all of them vanity,…. They show themselves to be vain men, by making such vain things as graven images are; both images, makers, and worshippers of them are all vain, yea vanity itself:
and their delectable things shall not profit; their idols made of gold and silver, or covered with them, and adorned with precious stones, and so delightful and desirable, are of no manner of profit and advantage, unless the matter they are made of, and the ornaments about them, were converted to other uses; yet not as gods, and worshipped as such, who can be of no service to their worshippers to help them in distress, or save them from ruin:
and they are their own witnesses; they see not, nor know that they may be ashamed; they that made them must be witnesses against themselves, and the idols they have made; they must be convicted in their own consciences that they cannot be gods; they must be sensible that they have no sight nor knowledge of persons and things; that they cannot see, nor know their worshippers, nor their wants, and cannot give them relief; and this they ought to acknowledge to their own shame that made them, and that their worshippers of them might be ashamed also.
Fuente: John Gill’s Exposition of the Entire Bible
The heathen gods are so far from being a ground of trust, that all who trust in them must discover with alarm how they have deceived themselves. “The makers of idols, they are all desolation, and their bosom-children worthless; and those who bear witness for them see nothing and know nothing, that they may be put to shame. Who hath formed the god, and cast the idol to no profit? Behold, all its followers will be put to shame; and the workmen are men: let them all assemble together, draw near, be alarmed, be all put to shame together.” The c hamudm (favourites) of the makers of idols are the false gods, for whose favour they sue with such earnestness. If we retain the word , which is pointed as critically suspicious, and therefore is not accentuated, the explanation might possibly be, “Their witnesses (i.e., witnesses against themselves) are they (the idols): they see not, and are without consciousness, that they (those who trust in them) may be put to shame.” In any case, the subject to yebhoshu (shall be put to shame) is the worshippers of idols. If we erase , ( will be those who come forward as witnesses for the idols. This makes the words easier and less ambiguous. At the same time, the Septuagint retains the word ( ). As “not seeing” here signifies to be blind, so “not knowing” is also to be understood as a self-contained expression, meaning to be irrational, just as in Isa 45:20; Isa 56:10 (in Isa 1:3, on the other hand, we have taken it in a different sense). implies that the will of the sinner in his sin has also destruction for its object; and this is not something added to the sin, but growing out of it. The question in Isa 44:10 summons the maker of idols for the purpose of announcing his fate, and in (to no profit) this announcement is already contained. Isa 44:11 is simply a development of this expression, “to no profit.” , like in Isa 44:14, is contrary to the rhythmical law milra which prevails elsewhere. (its followers) are not the fellow-workmen of the maker of idols (inasmuch as in that case the maker himself would be left without any share in the threat), but the associates (i.e., followers) of the idols (Hos 4:17; 1Co 10:20). It is a pernicious work that they have thus had done for them. And what of the makers themselves? They are numbered among the men. So that they who ought to know that they are made by God, become makers of gods themselves. What an absurdity! Let them crowd together, the whole guild of god-makers, and draw near to speak to the works they have made. All their eyes will soon be opened with amazement and alarm.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Folly of Idolatry. | B. C. 708. |
9 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. 10 Who hath formed a god, or molten a graven image that is profitable for nothing? 11 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. 12 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. 13 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. 14 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. 15 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. 16 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: 17 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. 18 They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand. 19 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? 20 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?
Often before, God, by the prophet, had mentioned the folly and strange sottishness of idolaters; but here he enlarges upon that head, and very fully and particularly exposes them to contempt and ridicule. This discourse is intended, 1. To arm the people of Israel against the strong temptation they would be in to worship idols when they were captives in Babylon, in compliance with the custom of the country (they being far from the city of their own solemnities) and to humour those who were now their lords and masters. 2. To cure them of their inclination to idolatry, which was the sin that did most easily beset them and to reform them from which they were sent into Babylon. As the rod of God is of use to enforce the word, so the word of God is of use to explain the rod, that the voice of both together may be heard and answered. 3. To furnish them with something to say to their Chaldean task-masters. When they insulted over them, when they asked, Where is your God? they might hence ask them, What are your gods? 4. To take off their fear of the gods of their enemies, and to encourage their hope in their own God that he would certainly appear against those who set up such scandalous competitors as these with him for the throne.
Now here, for the conviction of idolaters, we have,
I. A challenge given to them to clear themselves, if they can, from the imputation of the most shameful folly and senselessness imaginable, v. 9-11. They set their wits on work to contrive, and their hands on work to frame, graven images, and they call them their delectable things; extremely fond they are of them, and mighty things they expect from them. Note, Through the corruption of men’s nature, those things that should be detestable to them are desirable and delectable; but those are far gone in a distemper to whom that which is the food and fuel of it is most agreeable. Now, 1. We tell them that those that do so are all vanity; they deceive themselves and one another, and put a great cheat upon those for whom they make these images. 2. We tell them that their delectable things shall not profit them, nor make them any return for the pleasure they take in them; they can neither supply them with good nor protect them from evil. The graven images are profitable for nothing at all, nor will they ever get any thing by the devoirs they pay to them. 3. We appeal to themselves whether it be not a silly sottish thing to expect any good from gods of their own making: They are their own witnesses, witnesses against themselves, if they would but give their own consciences leave to deal faithfully with them, that they are blind and ignorant in doing thus. They see not nor know, and let them own it, that they may be ashamed. If men would but be true to their own convictions, ordinarily we might be sure of their conversion, particularly idolaters; for who has formed a god? Who but a mad-man, or one out of his wits, would think of forming a god, of making that which, if he make it a god, he must suppose to be his maker? 4. We challenge them to plead their own cause with any confidence or assurance. If any one has the front to say that he has formed a god, when all his fellows come together to declare what each of them has done towards the making of this god, they will all be ashamed of the cheat they have put upon themselves, and laugh in their sleeves at those whom they have imposed upon; for the workmen that formed this god are of men, weak and impotent, and therefore cannot possibly make a being that shall be omnipotent, nor can they without blushing pretend to do so. Let them all be gathered together, as Demetrius and the craftsmen were, to support their sinking trade; let them stand up to plead their own cause, and make the best they can of it, with hand joined in hand; yet they shall fear to undertake it when it comes to the setting to, as conscious to themselves of the weakness and badness of their cause, and they shall be ashamed of it, not only when they appear singly, but when by appearing together they hope to keep one another in countenance. Note, Idolatry and impiety are things which men may justly both tremble and blush to appear in the defence of.
II. A particular narrative of the whole proceeding in making a god; and there needs no more to expose it than to describe it and tell the story of it.
1. The persons employed about it are handicraft tradesmen, the meanest of them, the very same that you would employ in making the common utensils of your husbandry, a cart or a plough. You must have a smith, a blacksmith, who with the tongs works in the coals; and it is hard work, for he works with the strength of his arms, till he is hungry and his strength fails, so eager is he, and so hasty are those who set him at the work to get it despatched. He cannot allow himself time to eat or drink, for he drinks no water, and therefore is faint, v. 12. Perhaps it was a piece of superstition among them for the workman not to eat or drink while he was making a god. The plates with which the smith was to cover the image, or whatever iron-work was to be done about it, he fashioned with hammers, and made it all very exact, according to the model given him. Then comes the carpenter, and he takes as much care and pains about the timber-work, v. 13. He brings his box of tools, for he has occasion for them all: He stretches out his rule upon the piece of wood, marks it with a line, where it must be sawed or cut of; he fits it, or polishes it, with planes, the greater first and then the less; he marks out with the compasses what must be the size and shape of it; and it is just what he pleases.
2. The form in which it is made is that of a man, a poor, weak, dying creature; but it is the noblest form and figure that he is acquainted with, and, being his own, he has a peculiar fondness for it and is willing to put all the reputation he can upon it. He makes it according to the beauty of a man, in comely proportion, with those limbs and lineaments that are the beauty of a man, but are altogether unfit to represent the beauty of the Lord. God put a great honour upon man when, in respect of the powers and faculties of his souls, he made him after the image of God; but man does a great dishonour to God when he makes him, in respect of bodily parts and members, after the image of man. Nor will it at all atone for the affront so far to compliment his god as to take the fairest of the children of men for his original whence to take his copy, and to give him all the beauty of a man that he can think of; for all the beauty of the body of a man, when pretended to be put upon him who is an infinite Spirit, is a deformity and diminution to him. And, when the goodly piece is finished, it must remain in the house, in the temple or shrine prepared for it, or perhaps in the dwelling house if it be one of the lares or penates–the household gods.
3. The matter of which it is mostly made is sorry stuff to make a god of; it is the stock of a tree.
(1.) The tree itself was fetched out of the forest, where it grew among other trees, of no more virtue or value than its neighbours. It was a cedar, it may be, or a cypress, or an oak, v. 14. Perhaps he had an eye upon it some time before for this use, and strengthened it for himself, used some art or other to make it stronger and better-grown than other trees were. Or, as some read it, which hath strengthened or lifted up itself among the trees of the forest, the tallest and strongest he can pick out. Or, it may be, it pleases his fancy better to take an ash, which is of a quicker growth, and which was of his own planting for this use, and which has been nourished with rain from heaven. See what a fallacy he puts upon himself, in making that his refuge which was of his own planting, and which he not only gave the form to, but prepared the matter for; and what an affront he puts upon the God of heaven in setting up that a rival with him which was nourished by his rain, that rain which falls upon the just and unjust.
(2.) The boughs of this tree were good for nothing but for fuel; to that use were they put, and so were the chips that were cut off from it in the working of it; they are for a man to burn,Isa 44:15; Isa 44:16. To show that that tree has no innate virtue in it for its own protection, it is as capable of being burnt as any other tree; and, to show that he who chose it had no more antecedent value for it than for any other tree, he makes no difficulty of throwing part of it into the fire as common rubbish, asking no question for conscience’ sake. [1.] It serves him for his parlour-fire: He will take thereof and warm himself (v. 15), and he finds the comfort of it, and is so far from having any regret in his mind for it that he saith, Aha! I am warm; I have seen the fire; and certainly that part of the tree which served him for fuel, the use for which God and nature designed it, does him a much greater kindness and yields him more satisfaction than ever that will which he makes a god of. [2.] It serves him for his kitchen-fire: He eats flesh with it, that is, he dresses the flesh with it which he is to eat; he roasteth roast, and is satisfied that he has not done amiss to put it to this use. Nay, [3.] It serves him to heat the oven with, in which we use that fuel which is of least value: He kindles it and bakes bread with the heat of it, and none charges him with doing wrong.
(3.) Yet, after all, the stock or body of the tree shall serve to make a god of, when it might as well have served to make a bench, as one of themselves, even a poet of their own, upbraids them, Horat. Sat. 1.8:
| Olim truncus eram ficulnus, inutile lignum, Quum faber, incertus scamnum faceretne Priapum, Maluit esse deum; deus inde ego– |
| In days of yore our godship stood A very worthless log of wood, The joiner, doubting or to shape us Into a stool or a Priapus, At length resolved, for reasons wise, Into a god to bid me rise.–FRANCIS. |
And another of them threatens the idol to whom he had committed the custody of his woods that, if he did not preserve them to be fuel for his fire, he should himself be made use of for that purpose:
| Furaces moneo manus repellas, Et silvam domini focis reserves, Si defecerit hc, et ipse lignum es. |
| Drive the plunderers away, and preserve the wood for thy master’s hearth, or thou thyself shalt be converted into fuel.–MARTIAL. |
When the besotted idolater has thus served the meanest purposes with part of his tree, and the rest has had time to season (he makes that a god in his imagination while that is in the doing, and worships it): He makes it a graven image, and falls down thereto (v. 15), that is (v. 17), The residue thereof he makes a god, even his graven image, according to his fancy and intention; he falls down to it, and worships it, gives divine honours to it, prostrates himself before it in the most humble reverent posture, as a servant, as a suppliant; he prays to it, as having a dependence upon it, and great expectations from it; he saith, Deliver me, for thou art my god. There where he pays his homage and allegiance he justly looks for protection and deliverance. What a strange infatuation is this, to expect help from gods that cannot help themselves! But it is this praying to them that makes them gods, not what the smith or the carpenter did to them. What we place our confidence in for deliverance that we make a god of.
| Qui fingit sacros, auro vel marmore, vultus Non facit ille deos; qui rogat, ille facit. |
| He who supplicates the figure, whether it be of gold or of marble, makes it a god, and not he who merely constructs it.–MARTIAL. |
III. Here is judgment given upon this whole matter, v. 18-20. In short, it is the effect and evidence of the greatest stupidity and sottishness that one could ever imagine rational beings to be guilty of, and shows that man has become worse than the beasts that perish; for they act according to the dictates of sense, but man acts not according to the dictates of reason (v. 18): They have not known nor understood common sense; men that act rationally in other things in this act most absurdly. Though they have some knowledge and understanding, yet they are strangers to, nay, they are rebels against the great law of consideration (v. 12): None considers in his heart, nor has so much application of mind as to reason thus with himself, which one would think he might easily do, though there were none to reason with him: “I have burnt part of this tree in the fire, for baking and roasting; and now shall I make the residue thereof an abomination?” (that is, an idol, for that is an abomination to God and all wise and good men); “shall I ungratefully choose to do, or presumptuously dare to do, what the Lord hates? shall I be such a fool as to fall down to the stock of a tree–a senseless, lifeless, helpless thing? shall I so far disparage myself, and make myself like that I bow down to?” A growing tree may be a beautiful stately thing, but the stock of a tree has lost its glory, and he has lost his that gives glory to it. Upon the whole, the sad character given of these idolaters is, 1. That they put a cheat upon themselves (v. 20): They feed on ashes; they feed themselves with hopes of advantage by worshipping these idols, but they will be disappointed as much as a man that would expect nourishment by feeding on ashes. Feeding on ashes is an evidence of a depraved appetite and a distempered body; and it is a sign that the soul is overpowered by very bad habits when men, in their worship, go no further than the sight of their eyes will carry them. They are wretchedly deluded, and it is their own fault: A deceived heart of their own, more than the deceiving tongue of others, has turned them aside from the faith and worship of the living God to dumb idols. They are drawn away of their own lusts and enticed. The apostasy of sinners from God is owing entirely to themselves and to the evil heart of unbelief that is in their own bosom. A revolting and rebellious heart is a deceived heart. 2. That they wilfully persist in their self-delusion and will not be undeceived. There is none of them that can be persuaded so far to suspect himself as to say, Is there not a lie in my right hand? and so to think of delivering his soul. Note, (1.) Idolaters have a lie in their right hand; for an idol is a lie, is not what it pretends, performs not what it promises, and it is a teacher of lies, Hab. ii. 18. (2.) It highly concerns those that are secure in an evil way seriously to consider whether there be not a lie in their right hand. Is not that a lie which with complacency we hold fast as our chief good? Are our hearts set upon the wealth of the world and the pleasures of sense? They will certainly prove a lie in our right hand. And is not that a lie which with confidence we hold fast by, as the ground on which we build our hopes for heaven? If we trust to our external professions and performances, as if those would save us, we deceive ourselves with a lie in our right hand, with a house built on the sand. (3.) Self-suspicion is the first step towards self-deliverance. We cannot be faithful to ourselves unless we are jealous of ourselves. He that would deliver his soul must begin with putting this question to his own conscience. Is there not a lie in my right hand? (4.) Those that are given up to believe in a lie are under the power of strong delusions, which it is hard to get clear of, 2 Thess. ii. 11.
Fuente: Matthew Henry’s Whole Bible Commentary
Vs. 9-11: THE VANITY OF TRUSTING IN TOOLS
1. It is in emptiness and confusion that one makes a graven image that cannot be of any profit; if he were not blind and ignorant he would be ashamed of such works of his own hands, (vs. 9; Isa 41:24; Psa 115:4-8; 1Co 8:4; Act 14:15; Deu 32:21).
2. No one has ever fashioned an idol that was profitable for anything! (vs. 10; Isa 41:29; Jer 10:5; Jer 14:22; Hab 2:18; Act 19:26; Act 17:29-31).
3. But fear and shame is the end of all who put their trust in manufactured gods! (vs. 11; Isa 42:17; Isa 45:16; comp. Psa 97:1-7)
Fuente: Garner-Howes Baptist Commentary
9. The formers of a graven image. The Lord now shews, on the contrary, how wretched idolaters are who wander amidst their contrivances, and are not founded on the eternal truth of God; for they have no knowledge or sound understanding. As he justly pronounced the people, a little before, to be guilty of ingratitude, if the proofs of the grace of God did not encourage them to the exercise of faith, so he now arms and fortifies them against all the superstitions of the Gentiles. Unbelievers being both very numerous and very wealthy, he says that all are nothing, (175) and, next, that amidst all their magnificence there is nothing but imposture.
And their desirable thinqs do not profit. Under the term desirable things, he includes not only idols, but all their worship, and the ornaments, honor, and obedience which foolish men render to them, and denotes those things by a highly appropriate name; for since the chief object of life is to acknowledge and worship God, (which alone is our principal distinction from the brutes,) we ought to prefer it to all things, even to the most valuable, so as to direct to him all our prayers, and, in a word, all the thoughts of our heart. With good reason, therefore, does Scripture employ this word in speaking of the worship of God; but here the Prophet speaks of corrupt worship and the mad desire of idols, by which men are hurried along; and therefore he says, that all that they desire or eagerly perform is vain and useless. Frequently, too, this “desire” is compared to the love of a harlot, by which men are bewitched and almost blinded, so as not to perceive their baseness or yield to any reason. But we have explained this under a former passage. (Isa 1:29.) (176)
And they are their witnesses. Some explain this to mean that the idols bear testimony against themselves, and plainly shew how vain they are, so that they who do not perceive it must be exceedingly stupid. But I do not at all approve of that exposition, and prefer to follow those who refer it to the worshippers of idols, who themselves are aware of their being so utterly vain; for they know that they neither see nor understand anything. And in this passage there is a contrast between the testimony of the people of God and that of idolaters. The former will give an illustrious testimony of the glory of God from his works and promises and predictions; the latter will be constrained to be dumb, if they do not choose to bring forward contrivances which have no certainty whatever, and therefore are false and vain. Wicked men boast, indeed, of their worship with great haughtiness, and loudly applaud themselves; but their conscience (177) is “a witness” how uncertain and vain is all that they do, for they always tremble, and never find rest, though their obduracy leads them to violent exertions.
They will themselves, therefore, bear testimony against their idols; just as, if a man were to employ an ignorant teacher, he may be a witness of his ignorance. In like manner they will bear witness that their gods neither know nor can do anything; for they see that they are composed of stone or wood or some other material, and that they neither can see nor understand anything. Thus believers alone will render a true testimony to their God, because he knows, directs, and governs all things. The rest must at length be ashamed, though now they defend their errors with mad eagerness; for their conscience is a witness that nothing but opinion and a vain imagination holds their minds captive. (178)
(175) “ Que tous sont vanite.” “That all are vanity.”
(176) Commentary on Isaiah, vol. 1, p. 84.
(177) “ Ce peu qu’ils ont de conscience.” “The little conscience that they have.”
(178) “The obscurity of this verse proceeds from too close a translation, which may be cleared up by this paraphrase, ‘They that make a graven image are framers of a vain insignificant thing, for their idol can never profit them; they that make them can witness for them, that they see not, and have no knowledge, therefore they may be ashamed to worship them.’” — White.
Fuente: Calvin’s Complete Commentary
IDOL-MAKERS
Isa. 44:9-20. They that make a graven image, &c.
What have we in this section of this chapter? An effective exposure of the folly of a practice that was almost universal! A fact in itself worth thinking about. We see the folly of the practice, yet it prevailed without any one suspecting its absurdity! Practical lesson: Things are not necessarily right because they are common. True of matters of faith and practice. Yet there is a general tendency to take it for granted that things that are common are right. A perception of the falsity of this assumption leads some men to an opposite errorthe assumption that anything that is ancient is absurd. So pendulum-like is our tendency! But the first of these errors, because it is most prevalent, is most distinctly condemned in Scripture. The special aim of Scripture is the cultivation of individuality. It teaches that God is to be worshipped with the understanding (Psa. 47:7; Mar. 12:33; 1Co. 14:15). It commands and commends individual search after truth (Joh. 5:39; Act. 17:11). It warns us against idly conforming to common practices (Exo. 23:2). To this aim of Scripture let us respond. Let us have the wisdom and the courage to think and act for ourselves. This is the secret of the origin of the reforms the world needed so much; the absurdity and wickedness of idolatry, witchcraft, Popery, slavery, &c., first dawned upon individual thinkers, who risked their lives in exposing the delusion to others. Thus only can the reforms the world still needs be accomplished. In the very nature of the case, the cultivation of individuality is a duty that devolves on you and me. Let us give heed to it. This an important lesson from the general purpose of our text. Note also
I. THINGS EXEMPLARY IN THESE IDOL-MAKERS.
Like our Lord, we should be observant of things that are excellent in men whose general character and course is wrong (Luk. 16:8). The idol-makers were not content merely to believe; they carried out their belief into practice. They believed that they ought to worship idols, and they made and worshipped them. So it is with idolaters to-day. How poorly we should come out, if we were put to this test. We believe many right things: that God should be worshipped, that the Sabbath should be kept holy, &c., but how about our practice? (Jas. 1:22.)
2. They did not hesitate to make the sacrifices necessary to accomplish the object they deemed desirable. Many of the idols were exceedingly costly (Isa. 40:19). The poorest stinted themselves that they might at least procure for themselves idols of carved wood (Isa. 40:20). Before the idols they offered costly sacrifices, some of them even their children. What terrible sacrifices idolaters often make now! But we, how little we are prepared to sacrifice, in order to do what is right, and to extend the kingdom of God in the world!
II. THINGS ADMONITORY IN THESE IDOL-MAKERS.
When we look upon them thoughtfully, we learn
1. That intellectual ability is not sufficient to save men from the grossest spiritual follies. The idolaters were not all idiots. Many of them were great statesmen, soldiers, &c. Yet they were guilty of the gross folly of idolatry. Intellect is a great gift, but there are many things for which it is insufficient. Spiritual things can be only spiritually discerned (1Co. 1:21; 1Co. 2:14).
2. That neglect of the duty of thinking leads men into most foolish beliefs and injurious practices (Isa. 44:19. See also Isa. 1:3, and outlines on that text in vol. i. pp. 712).
The great lesson of this text: the duty of diligent and earnest self-examination. Let us look into our right hand, and see what it is that we are cherishing there (Isa. 44:20; H. E I. 4433, 4434).
THE DECEIVED HEART
Isa. 44:20. He feedeth on ashes: a deceived heart, &c.
The moral government of God in this world is carried on by agencies that, generally speaking, seem to us most perfectly appropriate to the accomplishment of His designs. But He sometimes chooses means that appear unlikely to bring about what He intends to effect. Such was the method He adopted to cure the Jews of their idolatry. They were addicted to it for many generations. He caused them to be carried away captive to a country in which this degradation was practised universally! Yet it was there they became totally changed in this respect. Considered in itself, there was nothing in their captivity in an idolatrous country to secure this end; indeed it rather had a contrary tendency. But it was the grace of God working with their affliction that rendered it productive of this unexpected result. The warnings and instructions of the prophets accompanied the affliction, and the blessing of God rested on both; while they looked on the idolatrous practices, Gods messengers pointed out their absurdity, degradation, and danger. This chapter was designed for this purpose. But while our text refers to the folly of the idolater, it admits of easy and legitimate application to all the fallen children of Adam who are in their unrenewed state. They are turned aside by a deceived heart; they are feeding on ashes; they cannot deliver their souls, nor say, Is there not a lie in my right hand?
I. THE NATURE OF THAT DECEPTION BY WHICH AN UNCONVERTED PERSON IS INFLUENCED. A deceived heart hath turned him aside. The deception is therefore
1. Fundamental in its character. It has its seat in the very centre of his being. It perniciously affects his governing principles. Principles determine action. True, bad men will sometimes, through the operation of outward causes, act contrary to their secret inclinations; and a good man, overborne by temptation, may act contrary to his settled principles (Rom. 7:18-19). Peter denied his Master at the very time when his principles, if carried out, would have led him to come forward in His defence. But deception of the heart consists not merely in having the principles overruled by the force of temptation, but in the principles themselves being wrong. In this case, the very springs of a mans action are out of place, and consequently wrong must be the rule by which he walks and the judgment which he forms. When the fountain is corrupt, all the streams that issue from it will be corrupt. When the heart is in error, all that depends upon its unaided decisions must be erroneous (Pro. 4:23; H. E. I. 26892693).
2. It is powerful in the influence which it exerts. Whether a man will walk in the paths of virtue or of vice, depends entirely on the state of his heart, for in all cases it is true that as he thinketh in his heart so is he. His conduct will sooner or later be of the character to which that inclines. Such is the influence of the heart over the inferior faculties that, whatever resistance they may set up at first, it will be but feeble and temporary. There are instances on recordeven in regard to good men, as David in the matter of Uriah, and Peter in denying Christin which the inferior faculties, not being fully subject to the heart, have, like a factious colony, revolted; but the heart, being right and strong, has exerted its sovereign power, and they have been again reduced to subjection, order, and obedience. On the other hand, in hypocrites and persons partially awakened, the inferior powers have been wrought upon to a great extent; but the heart not being changed, they have soon drawn back to its government and control. The intellect is curiously affected by the heart. How much the heart has to do with the opinions we hold! With what ease a person is brought to believe that to which he is inclined! (P. D. 119, 2382, 3057). How apt the judgment is to protest against that to which the heart is opposed! Such was the powerful influence by which the Jews, in the days of the Prophet, were retained in their idolatrous practices. It was seen to be equally efficacious in the days of our Lord. The corrupt hearts of the Pharisees were averse to His claims, and their aversion influenced their wills to reject and destroy Him; if at any time they found conviction stealing over them, it was met within by a powerful check. They saw, and yet they hated, both our Lord and His Father.
3. The existence of this deception is usually unsuspected, because it is so natural and easy in its mode of operation. Amongst all the reasons assigned for indifference about the state of the soul in the sight of God, this is not the least frequently assigned, that the mind is now at ease. Most persons think that nothing but fanatical zeal can make a man anxiously concerned for himself, or induce him deliberately to awaken suspicion in the reposing souls of others. But there is a quietness which deserves to be dreaded more than the greatest distress that can be experienced. It is the quietness of spiritual deatha false peace arising from the spiritual ignorance of its possessors, or the delusion of others by whom they are led (Jer. 6:14; H. E. I. 13271333). Though conversions are not all after one pattern, yet there are few whose present spiritual comfort, if it be worth anything, has not been preceded by a severe spiritual conflict.
What is required of every one who would avoid the delusion specified in our text? It is that he should act with regard to the momentous concerns of the soul as he does in reference to the interests of the present life. When a man is about to purchase an estate, he most carefully examines the title to it that is offered him. But how seldom are the Scriptures searched for the express purpose of bringing the heart to that test! But consider
II. THE PROOFS OF THIS DECEPTION WHICH ARE TO BE FOUND IN THE SINNERS LIFE AND CONDUCT. He feedeth on ashes. A deceived heart is known
1. By the vitiated taste which characterises its possessorby the utter insufficiency and impropriety of those things by which he, as an immortal being, seeks to satisfy the desires of his spiritual nature; just as, when we see a person craving after that which cannot be of any benefit to him, we conclude at once that there is a diseased condition of body, or a perverted state of mind. Only in God can there be found the satisfaction for the souls craving after happiness (H. E. I. 23792387, 46274630). But instead of looking to Him, the man of deceived heart endeavours to supply His place with inefficient substitutesthe things of this world. He feedeth on ashes, sensual enjoyments, schemes of worldly pleasure, delusive hopes (P. D. 1680).
2. By the injurious tendencies of the mans practices. He who feedeth on ashes not only debars himself of what is good, but also inflicts upon his constitution a positive evil, by rendering himself incapable of relishing necessary future good when he may feel disposed for its enjoyment. As true of the soul as of the body! The longer repentance is delayed the more difficult it becomes; the longer vice reigns in the heart, the more arduous and painful is the work of its expulsion. [1417] Feeding on ashes must also affect the future. That there are degrees of glory we are clearly taught in the Scriptures; but by what rule are they regulated except by the measure of grace received and cultivated here? (P. D. 412, 1752).
[1417] To which of the saints can we turn who did not enlist under the banner of the Cross until late in life, and after a terrible course of error and profanity, who does not find, to his deep regret, that in the time of his former ignorance he was not only keeping himself from the proper nourishment of his soul, but also that the ashes on which he then fed have left behind injurious consequences, which now prevent him from enjoying so much as he otherwise would of the excellency of Christ and His Gospel? When the memory has been previously stored, and perhaps at a very early period of life, with the pernicious productions of a licentious press, it is often difficult, if not impossible, to forget them, and supply their place with better things. When the affections have been firmly set on the vanities of time and sense, and through a long period have exercised their strength upon a certain set of objects, it will be extremely difficult to prevent the intrusion of those objects; and that, too, when they ought especially to be annihilated. Many and painful will be the struggles between these and better things for the throne of the heart.Slye.
3. It is seen in that contentment and satisfaction the man appears to possess. He feedeth on ashes. He does not take them as a medicine that has been prescribed for him; he sits down to them as a meal, as a matter of habit and choice! How pitiable!
III. THE DIREFUL EFFECTS OF THIS PRACTICE ON THE SINNER. He cannot deliver his soul, nor say, Is there not a lie in my right hand? If the body be diseased in some of its inferior or less essential parts, the vital organs being healthy and the constitution good, it may recover itself, and again perform its wonted actions; but if the seat of life be affected, there is no hope of recovery but by a miracle, or that which nearly approaches to it. It is just so with a deceived heart. Sin has untuned the instrument, and though it has still left the strings, they have no power to rectify themselves. In a dead body there are all the properties for action, and there may be some of the animal warmth, while there is no animation, but the lifeless mass cannot recover itself. No more can the man who has long fed upon ashes. The very desire, as well as the ability, to rise to a nobler life passes away from him (H. E. I. 1527).James Slye: Home Exercises, pp. 3366.
Mistaken notions of image-worship may lead us to regard it with an air of scorn, as too silly and infatuated ever to find a place in Christianised communities; but let us not be deceived; the pagan does not bow down to the mere material of which his god is formed; he believes it to be fraught with a divine power and intelligence, that in it or in his act of worship there resides a secret virtue; and whenever the symbol in Christian worship is believed to have in itself an efficacious virtue, whenever religious acts as such, religious ceremonies or places of worship, are supposed to be possessed of a peculiar sacredness and saving efficacy, we have only a refined species of image-worship. But if not images, we have our idols in abundance. The gods of our day may not have an outward embodiment, but not the less loyal are their votaries to them. Men are prone to make idols of mammon and worldly desires and selfish ambitions. Human nature is substantially the same in all ages. The follies of bygone times are continually being reproduced, and instead of exciting our ridicule, they should call us to examine our own conduct.
The text concludes the Prophets scathing exposure of the folly of idol-manufacture and idol-worship, which he traces up to a deceived heart. So wrapped up is he in his delusion that he never thinks of examining the grounds of his hope. May not this explain every false confidence, and every sinful course? As the long practice of idolatry blinds the idolater to its folly, so every sin and superstitious trust has a blinding effect. The lie in the hand becomes a lie in the heart, and the lie in the heart keeps the lie in the hand. Practice and belief have a reciprocal influence. Self-deception is at once the fruit and the seed of sin (H. E. I. 4538). Sin works spiritual blindness, so that the sinner is like a ship in a fog, or a traveller in a deep ravine who knows not his direction on account of the overhanging cliffs and dense foliage (Mat. 6:23); nay, he is worse, for not only is he unable to review his conduct and test his principles, he is indisposed to do so, and it never even suggests itself to him that he is possibly on a wrong track. Look at some of the causes and forms of self-delusion in regard to a sinful life and a foolish confidence, both of which are denoted by the hand, as that which acts and that which grasps:
1. Ignorance of self and neglect of self-scrutiny. Men busy themselves in exploring the expanse of the sky, and ranging the bodies of the universe, while they neglect to scrutinise their own hearts. They recoil from self-examination because it is painful. O grievous strait! cries one; if I look into myself I cannot endure myself; if I see not myself I am deceived, and death is unavoidable. Surely it is better to open the wound than to let it mortify. If only the sinner would pause and reflect, he might discover the lie to which he is clinging and the deception that lurks in his heart (Psa. 139:23-24).
2. The false religions of the world. Even the heathen have a sense of guilt and a fear of retribution, and when they ask, How can we obtain pardon and peace? their own hearts cannot tell, nature gives no response; but the superstitions of the world come to their aid with soothing opiates for a guilty conscience. They are taught to propitiate the gods by bloody rites. So strong is the sense of guilt that the deluded Hindoo practises upon himself every form of torture, prostrating himself before the wheels of the car of Juggernaut. The Mohammedan is very scrupulous in his fasts and prayers, or undertakes a toilsome journey to the tomb of the false prophet, hoping thus to expiate his guilt and obtain a passport to paradise. The Romanist confesses his sin into the ear of a priest, and implores the aid of the Virgin and the saints. The indulgences which he can purchase are paper falsehoods, but so deluded is he that he does not ask, Is there not a lie in my right hand? In these ways the false religions of the world encourage their votaries in sin and self-deception. All of them are offshoots and creations of depraved human nature (Deu. 29:19).
3. The practice of giving soft and soothing names to sin to disguise its real nature. The lie in the hand is concealed by the lie in the heart, when plausible names are given to dishonourable actions. A man who ruins himself by some degrading vice is said to be a good-hearted fellow, who harms no one but himself; a shameful sin is but a misfortune. Thus are men led into the belief that there is no such thing as sin at all. They hide their eyes from its sinfulness, and live in the practice of it, because they think lightly of it.
4. The excuses of our own evil hearts (Jer. 17:9). In ancient times men ascribed their moral delinquencies to the influence of the stars under which they were born, casting their guilt upon the circumstances of their birth, and imagining that they were under a fatal influence which compelled them to sin (Jer. 7:10). Many still believe themselves to be the slaves of inflexible fate, and are bold enough to charge their Maker with their guilt, like Burns, who wrote
Thou knowest that Thou hast formed me
With passions wild and strong;
And listening to their witching voice
Has often led me wrong.
They declare themselves to be the victims of circumstance, unable to help themselves (Gen. 3:12; Jas. 1:13).
CONCLUSION.
1. The degradation and disappointment of the self-deceived. He feedeth on ashes, which cannot nourish nor satisfy (Deu. 32:32; Luk. 15:16). No solid comfort nor abiding peace is found in the lies to which the natural heart has recourse. Foolish man is like the ostrich that tries to elude the pursuit of the hunters by hiding its head in the sand. Lies in heart and life shall have lies for their rewardashes instead of food. In Doddridges well-known hymn, O Happy Day, there is a reference to our text, which in some collections has been tampered with. The verse runs
Now rest, my long-divided heart;
Fixed on this blissful centre, rest:
With ashes who would grudge to part,
When called on angels bread to feast!
2. The helplessness of the self-deluded. He cannot deliver his soul by detecting the delusions in which he is ensnared. Nothing short of Divine power and heavenly light can break the spell under which he lies (Joh. 16:8-11; Eph. 5:13-14).William Guthrie, M.A.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
b. SHOWS THE FRAUDULENCE OF FALSE GODS
TEXT: Isa. 44:9-20
9
They that fashion a graven image are all of them vanity; and the things that they delight in shall not profit; and their own witnesses see not, nor know: that they may be put to shame.
10
Who hath fashioned a god, or molten an image that is profitable for nothing?
11
Behold, all his fellows shall be put to shame; and the workmen, they are of men: let them all be gathered together, let them stand up; they shall fear, they shall be put to shame together.
12
The smith maketh an axe, and worketh in the coals, and fashioneth it with hammers, and worketh it with his strong arm: yea, he is hungry, and his strength faileth; he drinketh no water, and is faint.
13
The carpenter stretcheth out a line; he marketh it out with a pencil; he shapeth it with planes, and he marketh it out with the compasses, and shapeth it after the figure of a man, according to the beauty of a man, to dwell in a house.
14
He heweth him down cedars, and taketh the holm-tree and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir-tree, and the rain doth nourish it.
15
Then shall it be for a man to burn; and he taketh thereof, and warmeth 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.
16
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:
17
and the residue thereof he maketh a god, even his graven image; he falleth down unto it and worshippeth, and prayeth unto it, and saith, Deliver me; for thou art my god.
18
They know not, neither do they consider: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand.
19
And none calleth to mind, 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?
20
He feedeth on ashes; a deceived heart hath turned him aside; and he cannot deliver his soul, nor say, Is there not a lie in my right hand?
QUERIES
a.
Why the question of verse ten?
b.
Why the detailed description of the work?
c.
How have their eyes been shut?
PARAPHRASE
Those who carve out graven images and call them gods are all fools, These idols which they are so proud of are worthless. All those who make testimonies to idols are as dumb as the idols because they have blinded themselves to the truth about their gods. Who but a fool would create something with his own hands and call it a god when he knows it cannot be greater than himself. All those who join with this fool who has made his own god will also be shown to be fools. Yes, and included in this group of fools are the workmen who manufactured the idolthey stand right alongside the other fools. The foolishness of the making of idols is seen in the exhaustive amounts of energy craftsmen waste in manufacturing gods which cannot see or know. The iron-smith has had to first make his tools to work the metal which covers the wooden image. Then he uses these tools, working long, hard, exhaustive hours working and reworking the metal. He foolishly works himself so long over the forge he gets weak and almost faints. Before he wastes this much energy, the carpenter has gone to great lengths to sketch the image on a block of wood, shape it with his tools, sketch some more, work it some more, and what does he end up withsomething in the image of man. Even if it is in the image of the most masculine of men, it is still a man-image and then it is put into a man-made temple. But before the carpenter has wasted all his energies in producing the mere image of a man to call his god, the woodsman has wasted time, energy and money planting trees, cultivating them, selecting just the right one. Then he cuts it down and half of it may be used to make an idol and half of it may be used to fire an oven for cooking meals. Yes, as stupid as it may sound, a man will take a tree and with half of it he will build a fire and warm himself and cook his meals and with the other half of it he will carve himself an image of man and fall down before it and worship it., Incredible as it may sound, a man takes half a tree and builds a fire, cooks his meal, stands right there in front of the fire and says, Oh, that feels good, I feel that heat warming me; then, with what is left of that same tree, he carves an idol and falls down and worships, praying to it, Deliver me, oh my god! Such idiocythey act like they do not have any brains at all. Apparently they have never reflected a moment on how stupid such an action is! They have plastered shut their own eyes so they cannot see and they have plastered shut their hearts so they cannot understand. These fools never stop to really think all this out with any perception. They never reason this way: Now, part of this tree I have burned in the fire and cooked my meal on! Does it make sense to take the other half of a piece of fuel and make it into something as deprecating and shaming to good sense as an idol? They never stop to think: Shall I, a living, thinking, feeling being, fall down to a chunk of wood and call it a god? The fool who makes idols, so easily reduced to ashes, has been deluded by his own choice. He really does not want spiritual deliverance and so finds none and it never occurs to him to say, Isnt this all a big lie?
COMMENTS
Isa. 44:9-17 GRAVEN IMAGES: There are a number of Hebrew words for idol; alilim (a thing of nought); atsabbim (an image of grief); gilulim (a filthy image); tsirim (images of stone); teraphim (images) and others. The word used in verse nine is pesel which means specifically graven thing or sculpture. The object of the pesel or sculpture was to make some material into a representation of the invisible God to be worshipped and thus it was an idol. The word translated delight is also interesting; it is hkamudyehem which means desirable, delectable, precious, darling. Their graven images were more than ornaments! They venerated, pampered and worshiped those pieces of stone and chunks of wood much like the ignorant masses of India worship cows and the Buddhists of Japan worship statues of bronze and gold.
Isaiah is shaming the foolishness of the people who make and worship idols as much as he is the idols themselves! Those who make them are tohu, void, empty, vain people. Their witnesses is reference to the idolaters who are the only witnesses the idols could have. The idols are dumb and so are those idolaters (the people) who testify to them. It must have taken a great deal of courage for Isaiah to make such scathing public rebuke of idolatry. It had been instigated and approved by Ahaz and was practiced by the majority of the population. The prophet presents a sarcastic question: Who but a fool would fashion something with his own hands and call it a god when it cannot ever be more than it isa piece of wood or stone? In Isa. 44:11 Isaiah offers both a prediction and a challenge. He predicts that idolaters will someday be acknowledged as the fools they really are. His prediction has come true. Idolatry stands discredited as utter folly in most of the world today. The discrediting of idolatry is due fundamentally to Christianity, not science! Science is due to Christianity! Isaiah challenges that if all the idolaters and idols could be gathered together in one great mass meeting to substantiate the truthfulness of idols, they could present no evidence or verification. Their images would still remain dumb, unable to speak, hear or see and unable to deliver, save or act at all!
Our author now begins (Isa. 44:12-17) one of the most satirical, comical passages of the Bible! This is the graphic, ludicrous picture of the idol-smith as seen from Gods perspective. We must understand that most idols were composites of wood and metal. First, a wooden image was carved with the desired features. Then molten metal (gold, silver, bronze, etc.) was poured over the wooden image and the metal is then polished and worked again into the desired product. All this craftsmanship required proper tools and so Isaiah begins his picture describing the hot, exhausting, famishing work invested by human beings in just the tools to make idols. All that human energy to make tools to make something that is nothing! Then the craftsman hkarash (artificer, engraver, probably from the root, to scratch), spends long hours sketching, measuring, shaping, remeasuring, shaping again and the end product is the image of a man! Perhaps it would be the most masculine man with the most perfect features the craftsman could fashion, but still the image of man. Water cannot rise above its level. So, the human cannot produce the divinenot even an image of the divine! And the image of man is not alive. It is only an image of the features of mannot man! Most idols are much more decadent than that because they are images of beasts and creeping things!
The prophet has described the process of idol-making in reverse order. In Isa. 44:14-17 he describes the initial steps in the formation of a graven image. Even before the craftsmen begin there is much human energy exerted on a project of nothingness. The woodsman must spend time deciding on the proper tree (only the best will do for ones god). Then much energy and time is invested in hewing down the tree, sectioning it and hauling it to the craftsman. But before all this long years of time has been invested in planting, nourishing and protecting the sapling until it was time to harvest it for idol-making. The destiny and existence of this god was totally dependent upon the circumstances of weather and growth and mans whims of selection and harvesting it should appear absolutely idiotic to think the thing formed was a god! But that isnt all! After planting a sprout, watching it grow into a sapling, then a tree, then taking all the pains to select, harvest, transport, and sell to the craftsman, one watches as the craftsman takes half of the log for a god and casts the other half aside for cook-wood! How utterly incredible! Out of the same log a man makes a god and fuels a fire to cook his meal or warm his body! What supernatural guidance did the craftsman use to decide from which half to make a god and which to burn in the fire? Why couldnt the half in the fire have made a god equally as well as the other half? There is an interesting use of the word raiyth from the root raah to see. The Hebrews used see often to mean feel, experience. The idea is the contrast between feeling the warmth of the fire made by the same wood the man falls down before to worship as a god! How senseless! He has just felt the warmth from the fire of the wood and now he cries out, Deliver me, to part of the same wood! How can men and women be so stupid?
Isa. 44:18-20 GULLIBLE IDOLATERS: Lange says the tahk (shut, plaster shut) of Isa. 44:18 should be considered as the nominal form and take as its nearest qualification the word aeyneyhem which is 3 pers. pl. masc. In other words, they plastered their eyes shutnot God. It is apparent from the context that the idolater exercised his own choice in knowing or not knowing the utter stupidity of idolatry. The Hebrew lo-yashyiv el-libbo means literally, carry not back into the heart, and is translated in the ASV none calleth to mind. Evidently these idolaters once had understanding about the vanity of idols, but they did not carry it back into their hearts. They rejected any willing reflection or investigation of their practices. They refused to come to the light lest their deeds be exposed (cf. Joh. 3:18-20). It certainly was not because they were incapable of understanding the stupidity of their practicethey simply did not want to carry it back into their minds. Toevah is an abhorrence or an abomination. Its evaluation comes from God, not from man. Men who make them think them darlingGod calls them abominations! Idols insult God and degrade and eventually destroy men whom God made in His own image.
The man who makes idols of wood and metal which are so easily reduced to ashes has been led astray from truth by a heart overpowered with self-delusion and cannot be saved nor does it ever occur to him to say, Isnt all this a big lie? The most enslaving delusion is self-delusion, because it has to do with selfish feelingsnot objective truth. There does not seem to be any hope for these idolaters of Isaiahs people unless they are willing to investigate what is outside their own feelings and desires. As long as men accept only what agrees with their feelings and desires, and are unwilling to accept that something may be valid truth outside their own autonomous selves, they cannot be saved. God is transcendent. He is the objective Object. He is the eternal Person. He is truth, outside of and beyond man. His being, objectivity and truthfulness must be validated by His revelation of Himself. Man cannot reduce Him to mans limited experience for man can rise no higher than himself (as evidenced by his idols)!
QUIZ
1.
What is a graven image?
2.
How would you characterize Isaiahs mood in this dissertation against idol-making?
3.
What is a carpenter?
4.
How does the idol-maker see the fire?
5.
What is the meaning of none calleth to mind?
6.
Why is the idol-maker unable to evaluate idolatry as a lie?
Fuente: College Press Bible Study Textbook Series
(9) Are all of them vanity . . .Once more Isaiahs favourite tohuthe symbol of the primeval chaos.
Their delectable things . . .The generic term used for works of art (Isa. 2:16), specially for what men delight to worship. (Comp. Isa. 64:11; Lam. 1:10.)
They are their own witnesses . . .Better, their witnesses (i.e., the worshippers who sing their praises) see not and know not.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. They that make image vanity The subject is, heathendom itself can be called and become, like yourselves, my witnesses. They make idols which they know to be nothing.
They are their own witnesses Or, Their witnesses are these things. That is, the heathen are fully aware that dumb idols can testify to absolutely nothing. “Their,” means, these makers and worshippers of idols. “These,” that is, the idols themselves. The folly of idolatry is a mark of fatuity in those engaged in it, and must lead to manifest shame. Not to shame merely, but to alarm also, when they assemble to put their system to the test.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Vanity of Idolatry over against Jehovah
v. 9. They that make a graven image, v. 10. Who hath formed a god or molten a graven image that is profitable for nothing? v. 11. Behold, all his fellows, v. 12. The smith with the tongs both worketh in the coals and fashioneth it with hammers, v. 13. The carpenter stretcheth out his rule, v. 14. He heweth him down cedars and taketh the cypress and the oat, v. 15. Then shall it be for a man to burn, v. 16. He burneth part thereof in the fire, v. 17. and the residue thereof he maketh a god, even his graven image, v. 18. They have not known nor understood, v. 19. And none considereth in his heart, v. 20. He feedeth on ashes; a deceived heart hath turned him aside, v. 21. Remember these, v. 22. I have blotted out, as a thick cloud, v. 23. Sing, O ye heavens, for the Lord hath done it,
Fuente: The Popular Commentary on the Bible by Kretzmann
Isa 44:9. They that make a graven image They that form the graven image are all of them vanity; and their most curious works shall not profit. Yea, their works themselves bear witness to them, that they see not and that they understand not: Isa 44:10 that every one may be ashamed, that he hath formed a god, &c. Lowth. The prophet (still making God the speaker) passes to the other part of his reproof; wherein he sets forth at large the folly and madness of idolatry. His discourse may be divided into a proposition, Isa 44:9-11 and the enarration of that proposition, Isa 44:12-20. The whole is elegant, and easy to be understood. It should only be remembered, for the better comprehending its general meaning, that the prophet here refers particularly to the graven images and idols of Babylon; and indeed the whole scene of the discourse should be placed in Babylon; as appears from the context, the 25th verse of this chapter, chap. Isa 45:20 and Isa 46:1, &c. The 11th verse may be read, Behold, all that apply, or adhere to it, shall be ashamed, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
What a fine contrast does this view of the dung-hill god of a man’s own creating, form with what went before, in which the glory of Jehovah is so sublimely set forth! If there were not facts existing to prove it, would it ever be credited, that any man, much less multitudes of men, should be found weak enough in intellect to form an image of wood, and fall down before it in worship? But, Reader! remark from it, to what an awful state is man reduced by the fall. Oh! how truly blessed is it here again, as in every other instance, to behold the mercies which Jesus brought in by redemption. Jer 2:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 44:9 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.
Ver. 9. And their delectable things. ] Their idols and puppets, which they so dearly affect and take so great delight in. He speaketh thus, saith Diodate, because that idolatry is a kind of spiritual concupiscence, and unchaste or disordered love, like as fornication or adultery.
And they are their own witnesses, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 44:9-11
9Those who fashion a graven image are all of them futile, and their precious things are of no profit; even their own witnesses fail to see or know, so that they will be put to shame. 10Who has fashioned a god or cast an idol to no profit? 11Behold, all his companions will be put to shame, for the craftsmen themselves are mere men. Let them all assemble themselves, let them stand up, let them tremble, let them together be put to shame.
Isa 44:9-20 This is a prose section dealing with the folly of idolatry (cf. Jer 10:2-16).
Isa 44:9
NASBfutile
NKJVuseless
NRSVnothing
TEVworthless
NJBnothingness
This is the Hebrew word (BDB 1062) translated formless in Gen 1:2; desolation in Isa 34:11; and emptiness in Isa 41:29. Here it denotes unreality.
Isa 44:11 There is a series of IMPERFECTS used as JUSSIVES describing the idol maker and worshiper.
1. let them assemble – BDB 867, KB 1062, Hithpael IMPERFECT used in a JUSSIVE sense
2. let them stand up – BDB 763, KB 840, Qal IMPERFECT used in a JUSSIVE sense
3. let them tremble – BDB 808, KB 922, Qal IMPERFECT used in a JUSSIVE sense
4. let them be put to shame – BDB 101, KB 116, Qal IMPERFECT used in a JUSSIVE sense
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
make = fashion, or, form.
vanity = emptiness. Hebrew. tohu (without form), as in Gen 1:2. See note on Isa 24:10.
their = the fashioners’.
delectable things. Put by Figure of speech Metonymy (of Adjunct), for the things they have desired.
they: i.e. the makers and worshippers. See the Structure, above.
ashamed: as the Babylonians were when their city was taken by the Medo-Persians.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 44:9-17
Isa 44:9-11
A DENUNCIATION OF IDOLATRY
“They that fashion a graven image are all of them vanity; and the things that they delight in shall not profit; and their own witnesses see not, nor know: that they may be put to shame. Who hath fashioned a god, or molten an image that is profitable for nothing? Behold, all his fellows shall be put to shame; and the workmen, they are of men: let them be gathered together, let them stand up, they shall fear, they shall be put to shame together.”
In words which again recall an imaginary court scene, God here challenges the makers of idols to gather themselves together that their foolish and sinful practice of making idols may be publicly exposed and that their advocates and makers may be put to shame together. God’s denunciation will continue through Isa 44:20. “This extended expose was doubtless intended to strengthen the Jews against the allurements of paganism during their long captivity in Babylon.” The appeal of paganism was powerful indeed. Not only were the licentious rites fully attuned to the lustful desires of men’s hearts; but, for ages, nations had credited their pagan idols with giving them victory in war; and weak and thoughtless men were prone to honor their claims. As an aid to captive Israel, God here, through Isaiah, sarcastically made out a devastating case against idols and the worship of them.”
Isa 44:12-17
“The smith maketh an axe, and worketh in the coals, and fashioneth it with hammers, and worketh it with his strong arm; yea, he is hungry, and his strength faileth; he drinketh no water, and is faint. The carpenter stretcheth out a line; he marketh it out with a pencil; he shapeth it with planes, and he marketh it out with the compasses, and shapeth it after the figure of a man, according to the beauty of a man, to dwell in a house. He heweth him down cedars, and taketh the holm tree, and the oak, and strengtheneth for himself one among the trees of the forest: he planteth a fir-tree, and the rain doth nourish it. Then shall it be for a man to burn; and he taketh thereof and warmeth himself; yea, he kindleth it, and baketh bread: yea, he maketh a god, and worshipeth it; he maketh it a graven image, and falleth down thereto. He burneth part thereof with 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. And the residue thereof he maketh a god, even his graven image; he falleth down unto it and worshipeth, and prayeth unto it, and saith, Deliver me; for thou art my god.”
This is a most remarkable statement about idols. As Adam Clarke stated it:
“The sacred writers are generally large and eloquent upon the subject of idolatry; they treat it with great severity, and set forth the absurdity of it in the strongest light. But this passage of Isaiah (Isa 44:12-20) exceeds anything that was ever written upon the subject, in force of argument, energy of expression, and elegance of composition.”
A few lines are not clear, for example, why would the smith be faint from hunger and thirst? Some have suggested that fasting and abstinence were sometimes used when men were making an idol; but the smith was, in this line, merely making an axe to cut down the tree, a portion of which would be made into an idol! The mention of the smith’s strong hands is interesting. All generations, except our own perhaps, have marveled at the strength of blacksmiths.
“Under the spreading chestnut tree.
The village smithy stands;
The smith a mighty man is he
With strong and sinewy hands!”
But how absurd an idol is. First there must be a tree. One must be found, or planted; and then it must be nourished by God’s rain until it is grown. Then a workman must take an axe, the axe itself having been made by another workman, and then cut down the tree. Part of it is used for firewood, or cooking, or nearly anything else; and then somebody decides to make a god out of part of it! There must be the carpenter, and the artist, and the pencils, and the compasses, etc.; and then, finally, when the idol is finished, the one who made it falls down in front of it and worships it! What stupid folly is this?
Isa 44:9-17 GRAVEN IMAGES: There are a number of Hebrew words for idol; alilim (a thing of nought); atsabbim (an image of grief); gilulim (a filthy image); tsirim (images of stone); teraphim (images) and others. The word used in verse nine is pesel which means specifically graven thing or sculpture. The object of the pesel or sculpture was to make some material into a representation of the invisible God to be worshipped and thus it was an idol. The word translated delight is also interesting; it is hkamudyehem which means desirable, delectable, precious, darling. Their graven images were more than ornaments! They venerated, pampered and worshiped those pieces of stone and chunks of wood much like the ignorant masses of India worship cows and the Buddhists of Japan worship statues of bronze and gold.
Isaiah is shaming the foolishness of the people who make and worship idols as much as he is the idols themselves! Those who make them are tohu, void, empty, vain people. Their witnesses is reference to the idolaters who are the only witnesses the idols could have. The idols are dumb and so are those idolaters (the people) who testify to them. It must have taken a great deal of courage for Isaiah to make such scathing public rebuke of idolatry. It had been instigated and approved by Ahaz and was practiced by the majority of the population. The prophet presents a sarcastic question: Who but a fool would fashion something with his own hands and call it a god when it cannot ever be more than it is-a piece of wood or stone? In Isa 44:11 Isaiah offers both a prediction and a challenge. He predicts that idolaters will someday be acknowledged as the fools they really are. His prediction has come true. Idolatry stands discredited as utter folly in most of the world today. The discrediting of idolatry is due fundamentally to Christianity, not science! Science is due to Christianity! Isaiah challenges that if all the idolaters and idols could be gathered together in one great mass meeting to substantiate the truthfulness of idols, they could present no evidence or verification. Their images would still remain dumb, unable to speak, hear or see and unable to deliver, save or act at all!
Our author now begins (Isa 44:12-17) one of the most satirical, comical passages of the Bible! This is the graphic, ludicrous picture of the idol-smith as seen from Gods perspective. We must understand that most idols were composites of wood and metal. First, a wooden image was carved with the desired features. Then molten metal (gold, silver, bronze, etc.) was poured over the wooden image and the metal is then polished and worked again into the desired product. All this craftsmanship required proper tools and so Isaiah begins his picture describing the hot, exhausting, famishing work invested by human beings in just the tools to make idols. All that human energy to make tools to make something that is nothing! Then the craftsman hkarash (artificer, engraver, probably from the root, to scratch), spends long hours sketching, measuring, shaping, remeasuring, shaping again and the end product is the image of a man! Perhaps it would be the most masculine man with the most perfect features the craftsman could fashion, but still the image of man. Water cannot rise above its level. So, the human cannot produce the divine-not even an image of the divine! And the image of man is not alive. It is only an image of the features of man-not man! Most idols are much more decadent than that because they are images of beasts and creeping things!
The prophet has described the process of idol-making in reverse order. In Isa 44:14-17 he describes the initial steps in the formation of a graven image. Even before the craftsmen begin there is much human energy exerted on a project of nothingness. The woodsman must spend time deciding on the proper tree (only the best will do for ones god). Then much energy and time is invested in hewing down the tree, sectioning it and hauling it to the craftsman. But before all this long years of time has been invested in planting, nourishing and protecting the sapling until it was time to harvest it for idol-making. The destiny and existence of this god was totally dependent upon the circumstances of weather and growth and mans whims of selection and harvesting it should appear absolutely idiotic to think the thing formed was a god! But that isnt all! After planting a sprout, watching it grow into a sapling, then a tree, then taking all the pains to select, harvest, transport, and sell to the craftsman, one watches as the craftsman takes half of the log for a god and casts the other half aside for cook-wood! How utterly incredible! Out of the same log a man makes a god and fuels a fire to cook his meal or warm his body! What supernatural guidance did the craftsman use to decide from which half to make a god and which to burn in the fire? Why couldnt the half in the fire have made a god equally as well as the other half? There is an interesting use of the word raiyth from the root raah to see. The Hebrews used see often to mean feel, experience. The idea is the contrast between feeling the warmth of the fire made by the same wood the man falls down before to worship as a god! How senseless! He has just felt the warmth from the fire of the wood and now he cries out, Deliver me, to part of the same wood! How can men and women be so stupid?
Fuente: Old and New Testaments Restoration Commentary
make: Isa 41:24, Isa 41:29, Deu 27:15, Psa 97:7, Jer 10:3-8, Jer 10:14, Jer 10:15
and their: Isa 2:20, Isa 2:21, Isa 37:18-20, Isa 46:1, Isa 46:2, Isa 46:6, Isa 46:7, Jdg 10:14, 1Ki 18:26-40, Jer 2:11, Jer 2:27, Jer 2:28, Jer 14:22, Jer 16:19, Jer 16:20, Dan 5:23, Hos 8:4-6, Hab 2:18-20, 1Co 8:4
delectable: Heb. desirable, Dan 11:38
their own: Isa 44:18, Isa 44:20, Isa 42:18, Isa 43:8, Isa 45:20, Psa 115:8, Psa 135:18, Rom 1:22, 2Co 4:4, Eph 4:18, Eph 5:8
Reciprocal: Gen 2:25 – ashamed Exo 20:4 – General Exo 32:4 – fashioned Lev 26:1 – Ye shall Deu 4:28 – neither see Jdg 17:3 – a graven image 1Sa 12:21 – cannot profit 1Ki 14:9 – thou hast gone 1Ki 16:7 – with the work 1Ki 20:6 – pleasant 2Ki 17:16 – molten images 2Ki 17:29 – made gods 2Ki 19:18 – for they were 1Ch 16:26 – all the gods 2Ch 25:15 – which could Psa 135:15 – idols Isa 37:19 – no gods Isa 45:16 – General Jer 2:5 – and are Jer 2:13 – broken cisterns Jer 3:23 – in vain Jer 10:5 – do evil Hos 5:5 – testify Hos 8:6 – the workman Hos 10:6 – receive Zec 10:2 – the idols Act 7:41 – rejoiced Act 14:15 – from Act 17:29 – we ought Rom 1:21 – but became Gal 4:8 – ye did Rev 9:20 – and idols
Fuente: The Treasury of Scripture Knowledge
Isa 44:9-11. They that make a graven image are vanity Hereby discover themselves to be vain, empty, and foolish men. And their delectable things shall not profit Their idols, in which they take so much pleasure. They are their own witnesses They that make them are witnesses against themselves and against their idols, because they know they are not gods, but the work of their own hands. They see not, nor know Have neither sense nor understanding, therefore they have just cause to be ashamed of their folly in worshipping such senseless things. Who hath formed a god, &c. What man in his wits would do it? Behold, all his fellows shall be ashamed The workmen who, in this work, are partners with him, by whose cost and command the work is done; or those who any way assist in this work, and join with him in worshipping the image which he makes. They are of men They are of mankind, and therefore cannot possibly make a god. They shall be ashamed together Though all combine together, they shall be filled with fear and confusion when God shall plead his cause against them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
44:9 They that make a graven image [are] all of them vanity; and {m} their delectable things shall not profit; and they [are] their own witnesses; {n} they see not, nor know; that they may be ashamed.
(m) Whatever they bestow on their idols, to make them seem glorious.
(n) That is, the idolaters seeing that their idols are blind, are witnesses of their own blindness, and feeling that they are not able to help them, must confess that they have no power.
Fuente: Geneva Bible Notes
The prophet began by stating his premise. Idol makers engage in futile (Heb. tohu) activity because the idols they make do not profit people. Those who promote idol worship do not see the folly of idolatry themselves, and they will be ashamed by the failure of their gods.