Woe unto him that striveth with his Maker! [Let] the potsherd [strive] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
9 13. These verses are addressed to a section of the exiles who resented the idea of deliverance through a foreign conqueror. The strong word “strive” and the emphatic reassertion of the mission of Cyrus ( Isa 45:13), as well as the connexion with Isa 45:1-8, shew that deliberate opposition to the Divine purpose, and not mere faint-hearted unbelief (as in chs. Isa 40:27, Isa 51:13), is here referred to. We know too little of the circumstances to understand the precise state of mind from which the objection proceeded. It may have arisen from reluctance to entertain the idea of deliverance through a foreign conqueror, instead of through an Israelite king, as ancient prophecies seemed to promise (e.g., Jer 30:21). The same tendency of thought is probably alluded to in ch. Isa 46:12 (the “stout-hearted, that are far from righteousness”).
his maker ] the same word as “him that fashioned it” in the second half of the verse. It is the ordinary word for “potter.”
Let the potsherd strive &c. ] Render as in R.V. a potsherd among the potsherds of the earth! or, “a potsherd like (no better than) an earthen potsherd.” “With” may mean “among” (as a synonymous word does in Psa 69:28), or “like” (Job 9:26), but the use of the same preposition in two different senses in one sentence is no doubt harsh.
or thy work, He hath no hands ] i.e. no power. Delitzsch instances an identical Arabic phrase ( l yadai lahu = “it is not in his power”). The LXX. reads “Thou” instead of “He,” and several commentators have suggested a transposition of the suffixes in the original: “or his work, Thou hast no hands.” The emendation is plausible, though perhaps hardly necessary.
Fuente: The Cambridge Bible for Schools and Colleges
Wo unto him that striveth with his Maker! – This verse commences a new subject. Its connection with the preceeding is not very obvious. It may be designed to prevent the objections and cavils of the unbelieving Jews who were disposed to complain against God, and to arraign the wisdom of his dispensations in regard to them, in permitting them to be oppressed by their enemies, and in promising them deliver ance instead of preventing their captivity. So Lowth understands it. Rosenmuller regards it as designed to meet a cavil, because God chose to deliver them by Cyrus, a foreign prince, and a stranger to the true religion, rather than by one of their own nation. Kimchi, and some others, suppose that it is designed to repress the pride of the Babylonians, who designed to keep the Jews in bondage, and who would thus contend with God. But perhaps the idea is of a more general nature.
It may be designed to refer to the fact that any interposition of God, any mode of manifesting himself to people, meets with enemies, and with those who are disposed to contend with him, and especially any display of his mercy and grace in a great revival of religion. In the previous verse the prophet had spoken of the revival of religion. Perhaps he here adverts to the fact that such a manifestation of his mercy would meet with opposition. So it was when the Saviour came, and when Christianity spread around the world; so it is in every revival now; and so it will be, perhaps, in the spreading of the gospel throughout the world in the time that shall usher in the millennium. Men thus contend with their Maker; resist the influences of his Spirit; strive against the appeals made to them; oppose his sovereignty; are enraged at the preaching of the gospel, and often combine to oppose him. That this is the meaning of this passage, seems to be the sentiment of the apostle Paul, who has borrowed this image, and has applied it in a similar manner: Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Hath not the potter power over the clay, of the same lump to make one vessel auto honor, and another unto dishonor? Rom 9:20-21 It is implied that people are opposed to the ways which God takes to govern the world; it is affirmed that calamity shall follow all the resistance which people shall make. This we shall follow, because, first, God has all power, and all who contend with him must be defeated and overthrown; and, secondly, because God is right, and the sinner who opposes him is wrong, and must and will be punished for his resistance.
Let the potsherd strive with the potsherds … of the earth – Lowth renders this,
Woe unto him that contendeth with the power that formed him;
The potsherd with the moulder of the clay.
The word rendered potsherd ( cheresh) means properly a shard, or sherd, that is, a fragment of an earthen vessel Lev 6:28; Lev 11:33; Job 2:8; Job 41:22; Psa 22:16. It is then put proverbially for anything frail and mean. Here it is undoubtedly put for man, regarded as weak and contemptible in his efforts against God. Our translation would seem to denote that it was appropriate for man to contend with equals, but not with one so much his superior as God; or that he might have some hope of success in contending with his fellowmen, but none in contending with his Maker. But this sense does not well suit the connection. The idea in the mind of the prophet is not that such contentions are either proper or appropriate among people, but it is the supreme folly and sin of contending with God; and the thought in illustration of this is not that people may appropriately contend with each other, but it is the superlative weakness and fragility of man. The translation proposed, therefore, by Jerome, Wo to him who contends with his Maker – testa de samiis terrae – a potsherd among the earthen pots (made of the earth of Samos) of the earth – and which is found in the Syriac, and adopted by Rosenmuller, Gesenius, and Noyes, is doubtless the true rendering. According to Gesenius, the particle ‘eth here means by or among; and the idea is, that man is a potsherd among the potsherds of the earth; a weak fragile creature among others equally so – and yet presuming impiously to contend with the God that made him. The Septuagint renders this, Is anything endowed with excellence? I fashioned it like the clay of a potter. Will the plowman plow the ground all the day long? Will the clay say to the potter, etc.
Shall the clay … – It would be absurd for the clay to complain to him that moulds it, of the form which he chooses to give it. Not less absurd is it for man, made of clay, and moulded by the hand of God, to complain of the fashion in which he has made him; of the rank which he has assigned him in the scale of being; and of the purposes which he designs to accomplish by him.
He hath no hands – He has no skill, no wisdom, no power. It is by the hand chiefly that pottery is moulded; and the hands here stand for the skill or wisdom which is evinced in making it. The Syriac renders it, Neither am I the work of thy hands.
Fuente: Albert Barnes’ Notes on the Bible
Isa 45:9
Woe unto him that striveth with Ms Maker!–
Striving with God
The strong word strive, and the emphatic reassertion of the mission of Cyrus (Isa 45:13), as well as the connection with Isa 45:1-8, show that deliberate opposition to the Divine purpose, and not mere faint-hearted unbelief (as in Isa 40:27; Isa 51:13), is here referredto.
(Prof. J. Skinner, D. D.)
Opposing the Divine purpose
Those who were primarily addressed were at variance with God their Creator on two accounts–
1. Because He permitted His people to be led captive by their enemies into a distant country, where they were oppressed.
2. Because, notwithstanding the servants of the Lord spoke much concerning their liberation, the event seemed altogether improbable, and beyond even the power of God to effect. (R. Macculloch.)
Contending with God
I. BY MURMURING AT HIS DISPENSATIONS.
II. BY RESISTING HIS AUTHORITY.
III. BY CONTEMNING HIS INSTRUCTIONS. (R. Macculloch.)
Striving with our Maker
If we duly consider the life of man since the fall, we shall find it to be one continued struggle. In the great and most momentous affair of religion, upon which our whole happiness depends, what a domestic war do we find within our own breasts! Happy are they who are successful in this spiritual conflict; and are so wise as vigorously to join forces with the Lord of hosts! But woe be to him who is of a party with the enemy, and striveth with his Maker.
I. We will consider WHAT IT IS TO STRIVE WITH OUR MAKER. In general it is to resist His will, and oppose ourselves to His government, to struggle against the dispensations of His providence.
II. THE EXTREME VILENESS AND FOLLY OF SO DOING.
I. In general, if the height of ingratitude be a vile thing, and if to oppose and contend with our best Friend, who is infinitely wiser than we are, and loves us better than we do ourselves, and whose power too is so irresistible, that after all our strugglings His pleasure shall be accomplished one way or other, if not to our happiness, as He at first intended, then to our ruin, since we are resolved to have it so,–if this be a foolish thing, then to strive with our Maker does imply all the folly and baseness that a man can possibly be guilty of.
2. But more particularly, to strive with our Maker is a most vile and foolish thing, as it signifies–
(1) Our denying obedience to His commands; for what can be more base than to refuse even our utmost services to that infinitely glorious and good Being who made us what we are!
(2) Our murmuring at His disposal of us, and restless discontent at the circumstances He thinks fit to place us in.
(3) Our being stubborn and refractory to the conduct of His Divine Spirit, and the guidance of His ministers, in things relating to His service and our own eternal salvation.
III. THE MISERABLE CONSEQUENCE of thus striving with our Maker. Woe unto him.
1. As it signifies disobedience to His commands. For who can imagine but that a Governor so wise, and so powerful, and so just as God is, will in due time assert His authority, and secure His laws and government from contempt, by the condign punishment of those who have been so hardy as to resist and rebel against Him, and made no account of the plainest and most express declarations of His will? And when the Almighty shall proceed to do justice, who can withstand Him, or hope to avoid the stroke, but must sink under the weight of it for ever!
2. Nor will our discontents and murmurings at the Divine disposals escape without due punishment. For suppose that God should be so far provoked by our repinings as to throw us off from His care and protection, and leave us to ourselves, and in His anger comply with our foolish desires, and give us what we are so fond of, and which He sees will be our ruin, how sadly sensible shall we then soon be of the vast difference between Gods government and our own!
3. And so for impatience under troubles and afflictions, suppose our outcries and strugglings and resistance should make God withhold His paternal chastisements, and suffer sin upon us without correction, and disregard us as desperate and incorrigible; what woe on earth could befall us greater than this?
4. What but the extremest of all woes can be expected from our rejecting those proposals of reconciliation to God, which are not only offered but pressed upon us daily by the ministers of Christ, and to which we are constantly moved by the workings of the Spirit of God within, upon our souls! (W. Bragge.)
The misery of contending with God
I. SPECIFY SOME INSTANCES IN WHICH THE SINNER MAY BE CONSIDERED AS STRIVING WITH GOD. I hardly think it worth while to mention atheism, which opposes His very being, and tries to banish Him from the world which He has made. Some, indeed, have supposed that a speculative atheist is an impossibility. How far God may give up a man to strong delusion to believe a lie, who has despised and rejected the advantages of revelation, it is not for us to determine,–but if the light that is in thee be darkness, how great is that darkness! It is undeniable, however, that we have a multitude of practical atheists. That is, we have thousands who live precisely as they would do if they believed there was no God. They strive with Him–
1. By transgressing His holy and righteous law.
2. By opposing the Gospel.
3. By violating the dictates of conscience.
4. By refusing to resign themselves to the dispensations of His providence.
5. By the persecution of His people.
6. By trying to hinder the spread of His cause.
II. CONSIDER THE WOE WHICH HIS OPPOSITION NECESSARILY ENTAILS UPON HIM. This striving with God is–
1. A practice the most shameful and ungrateful. What would you think of a child who should strive with his father, reproach his character, counteract all his designs, and endeavour to injure his concerns? But such is your conduct towards God.
2. A practice the most unreasonable and absurd. For observe–in all the instances in which you oppose Him He is aiming to promote your good: His design is to make you wise, to make you holy, to make you happy; and the advantages of compliance will be all your own. Besides, can you do without Him? In life? In death?
3. Therefore nothing can be more injurious and ruinous. In striving with Him, you only resemble the wave that dashes against the rock, and is driven back in foam; or the ox that kicks against the goad, and only wounds himself; or the thorns and briers that should set themselves in battle array against the fire. To improve this awful subject let me ask–Whether you are for God or against Him? There is no neutrality here. We have been speaking of a striving with God which is unlawful and destructive–but there is a striving with Him which is allowable and necessary. It is by prayer and supplication. (W. Jay.)
The indelicacy of criticising God
(verse l 0):–That a child should so speak of father or mother is unthinkably unnatural and impious. And such are they who criticise Gods method of saving His people through Cyrus. (A. B.Davidson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Wo unto him that striveth with his Maker – “To unto him that contendeth with the power that formed him”] The prophet answers or prevents the objections and cavils of the unbelieving Jews, disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance: “Nay, but, O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, out of the same lump to make one vessel to honour, and another to dishonour?” Isa 9:20; Isa 9:21. This is spoken says Kimchi, against the king of Babylon, who insulted the Most High, bringing forth the sacred vessels, drinking out of them, and magnifying himself against God.
Or thy work, He hath no hands – “And to the workman, Thou hast no hands”] The Syriac renders, as if he had read, velo hayithi pheal yadeycha, “neither am I the work of thy hands;” the Septuagint, as if they had read, velo phaalta veeyn yaadim lecha, “neither hast thou made me; and thou hast no hands.” But the fault seems to be in the transposition of the two pronouns; for uphoolcha, read uphoolo: and for lo, read lecha. So Houbigant corrects it; reading also uphoolo; which last correction seems not altogether necessary. The Septuagint, in MSS. Pachom. and I. D. II. have it thus, , which favours the reading here proposed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Woe unto him that striveth with his Maker! This woe is denounced, either,
1. Against those Jews who, hearing this and many other prophecies and promises of their deliverance out of captivity, and vet continuing in captivity, were ever prone to distrust God, and to murmur at him for punishing them so grievously, and for not making more speed to deliver them. Or,
2. Against the Babylonians, the great opposers of Cyrus, and of the deliverance of Gods people, whom they were resolved to keep in bondage, in spite of God and men. And therefore as God here makes many glorious promises to Cyrus, in order to this work; so he pronounceth a curse upon them who should endeavour to hinder it, and admonisheth the Babylonians, that they did not only fight against Cyrus, a man like themselves, but against God, the Maker and Governor of the world. For what Nebuchadnezzar spoke with respect to those three Jews, Dan 3:15, the Babylonians spoke in their hearts, in reference to the people of the Jews, Who is that God that shall deliver you out of my hands? Let the potsherd strive with the potsherds of the earth; contend, if you please, with your fellow creatures, but not with your Creator.
Thy work: he turneth his speech to the potter, of whom he spake in the third person in the foregoing clause; such sudden changes of persons being usual in prophetical writings.
He hath no hands; the potter that made me had no hands, i.e. no ability or skill to make good work.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Anticipating the objectionswhich the Jews might raise as to why God permitted their captivity,and when He did restore them, why He did so by a foreign prince,Cyrus, not a Jew (Isa 40:27,c.), but mainly and ultimately, the objections about to be raised bythe Jews against God’s sovereign act in adopting the whole Gentileworld as His spiritual Israel (Isa45:8, referring to this catholic diffusion of the Gospel),as if it were an infringement of their nation’s privileges so Paulexpressly quotes it (Rom 9:4-8;Rom 9:11-21).
Let . . . striveNot inthe Hebrew; rather, in apposition with “him,” “Apotsherd among the potsherds of the earth!” A creaturefragile and worthless as the fragment of an earthen vessel, amongothers equally so, and yet presuming to strive with his Maker!English Version implies, it is appropriate for man to strivewith man, in opposition to 2Ti 2:24[GESENIUS].
thy . . . Heshall thywork say of thee, He . . . ?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Woe unto him that striveth with his Maker,…. That contends with him, enters into a controversy, and disputes with him, or litigates a point with him; quarrels with his purposes and decrees; murmurs and repines at his providences, and finds fault with his dispensations: this seems to have respect to the murmurs, quarrels, and contests of the Jews about Christ, the author of righteousness and salvation, when he should appear:
let the potsherd strive with the potsherds of the earth; let men strive with men, who are as earthen vessels made of the same mass and lump, and so are upon an equal foot, and a match for each other; but let them not have the insolence and vanity to strive with their Maker, who, as he has made them, can dash them in pieces as a potter’s vessel:
shall the clay say to him that fashioneth it, what makest thou? yet this might be said with as much propriety and justice as that the Jews should quarrel with God for not sending the Messiah as a temporal prince to rescue them from the Roman yoke; but in a mean and humble manner, in the form of a servant, as a man of sorrows, and acquainted with griefs; and, at last, became obedient to the death of the cross, the way in which he was to be the Saviour of men: or
thy work, he hath no hands? or thus, or “thy work say unto thee, he, the potter, hath no hands”; no power nor skill to make me; I can make myself: as weakly, as wickedly, and as foolishly did the Jews, seeing no need of the Saviour sent them, nor of his righteousness and salvation, argue for justification by their own works, and in favour of their self-sufficiency to work out their own salvation. The Targum takes the words to be spoken to idolaters, and paraphrases the former part thus;
“woe to him who thinks to contend in judgment against the words of his Creator, and trusts that earthen images shall profit him, which are made out of the dust of the earth, c.”
and there are many interpreters who think they are spoken against the idolatrous Babylonians, particularly against Belshazzar, as Kimchi and others, against Astyages, a king of Persia, who was angry with the father and mother of Cyrus, and sought to have slain him as soon as born q.
q Vid. Abendana in Miclol Yophi in loc.
Fuente: John Gill’s Exposition of the Entire Bible
The promise is now continued in the third strophe (Isa 45:9-13), and increases more and more in the distinctness of its terms; but just as in Isa 29:15-21, it opens with a reproof of that pusillanimity (Isa 40:27; cf., Isa 51:13; Isa 49:24; Isa 58:3), which goes so far to complain of the ways of Jehovah. “Woe to him that quarreleth with his Maker – a pot among the pots of earthenware? Can the clay indeed say to him that shapeth it, What makest thou? and thy work, He hath no hands? Woe to him that saith to his father, What begettest thou? and to the woman, What bringest thou forth?” The comparison drawn between a man as the work of God and the clay-work of a potter suggested itself all the more naturally, inasmuch as the same word yootseer was applied to God as Creator, and also to a potter ( figulus ). The word c heres signifies either a sherd, or fragment of earthenware (Isa 30:14), or an earthenware vessel (Jer 19:1; Pro 26:23). In the passage before us, where the point of comparison is not the fragmentary condition, but the earthen character of the material () ‘ adamah ), the latter is intended: the man, who complains of God, is nothing but a vessel of clay, and, more than that, a perishable vessel among many others of the very same kind.
(Note: The Septuagint reads shin for sin in both instances, and introduces here the very unsuitable thought already contained in Isa 28:24, “Shall the ploughman plough the land the whole day?”)
The questions which follow are meant to show the folly of this complaining. Can it possibly occur to the clay to raise a complaint against him who has it in hand, that he has formed it in such and such a manner, or for such and such a purpose (compare Rom 9:20, “Why hast thou made me thus”)? To the words “or thy work” we must supply num dicet (shall it say); poal is a manufacture, as in Isa 1:31. The question is addressed to the maker, as those in Isa 7:25 are to the husbandman: Can the thing made by thee, O man, possibly say in a contemptuous tone, “He has no hands?” – a supposition the ridiculous absurdity of which condemns it at once; and yet it is a very suitable analogy to the conduct of the man who complains of God. In Isa 45:10 a woe is denounced upon those who resemble a man who should say to his own father, What children dost thou beget? or to a wife, What dost thou bring forth? ( t e chln an emphatic, and for the most part pausal, fut. parag., as in Rth 2:8; Rth 3:18). This would be the rudest and most revolting attack upon an inviolably tender and private relation; and yet Israel does this when it makes the hidden providential government of its God the object of expostulation.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 9-13: CYRUS COMMISSIONED TO SET THE EXILES FREE
1. In verse 9 a woe is pronounced upon those who have foolishly criticized the ways of Jehovah in His dealings with Cyrus, (comp. Psa 2:1-3; Pro 21:30; Jer 50:24).
a. “A potsherd, among the potsherds of earth” is certainly in no position to advise its Creator! (comp. Psa 139:13-16).
b. A potter’s clay might as well attempt to advise the artisan as to his design! (Jer 18:2-6; Rom 9:20-24).
c. Or, a human fetus could as justifiably criticize the wisdom, or painful struggle, of those who gave it being!
2. If one wants to know the future of Israel, let him ask his Maker! He knows their past, present and future!
3. Jehovah is the creator of the heavens, the earth, and of man upon it; what He creates He also rules.
4. In like manner, He has raised up Cyrus, in righteousness, to fulfill His will – and will sustain him all the way! (vs. 13a; Isa 41:2).
5. In turn, Cyrus will rebuild Jerusalem and freely set the exiles of Judah at liberty – that they may return to the land of their fathers, (vs. 13b; Isa 44:28; 2Ch 36:22-23; Isa 52:3); the Spirit of the Lord deals mightily with the Persian king.
Fuente: Garner-Howes Baptist Commentary
9. and 10. Wo to him that striveth with his Maker! This passage is explained in various ways. Some think that it refers to King Belshazzar, who, as is evident from Daniel, haughtily defied God, when he profaned the vessels of the Temple. (Dan 5:3.) But that is too forced an exposition. The second might appear to be more probable, that the Lord grants far more to his children than a man would grant to his sons, or an artisan to his work; for they suppose that a comparison of this kind is made. “If the son rise up against the father, and debate with him, he will not be listened to. The father will choose to retain his power, and deservedly will restrain his son; and in like manner, if the clay rise up against the workman. But the Lord permits questions to be put to him, and kindly offers to satisfy the people; nay, even bids them put questions to him.” And thus they join together the 10 and 11th verses, and think that God’s forbearance is manifested by treating us with greater kindness, and condescending to greater familiarity, than men usually exhibit towards their sons.
The latter exposition is indeed more plausible, but both are at variance with the Prophet’s meaning; and therefore a more simple view appears to me to be, to understand that the Prophet restrains the complaints of men, who in adversity murmur and strive with God. This was a seasonable warning, that the Jews, by patiently and calmly bearing the cross, might receive the consolation which was offered to them; for whenever God holds us in suspense, the flesh prompts us to grumble, “Why does he not do more quickly what he intends to do? Of what benefit is it to him to torture us by his delay?” The Prophet, therefore, in order to chastise this insolence, says, “Does the potsherd dispute with the potter? Do sons debate with their fathers? Has not God a right to treat us as he thinks fit? What remains but that we shall bear patiently the punishments which he inflicts on us? We must therefore allow God to do what belongs to him, and must not take anything from his power and authority.” I consider הוי, (hoi,) Wo! to be an interjection expressive of reproof and chastisement.
Potsherd to potsherds. That is, as we say in common language, (Que chacun se prenne a son pareil,) “Let each quarrel with his like,” “Let potsherds strive with potsherds of the earth.” (198) When he sends men to those who are like themselves, he reproves their rashness and presumption, in not considering that it is impossible to maintain a dispute with God without leading to destruction; as if he had said, “With whom do they think that they have to deal? Let them know that they are not able to contend with God, (199) and that at length they must yield. And if, unmindful of their frailty, they attack heaven after the manner of the giants, they shall at length feel that they did wrong in warring (200) with their Maker, who can without any difficulty break in pieces, and even crush into powder, the vessels which he has made.
Some interpret חשים ( charasim) to mean “workmen” or “potters,” and suppose the meaning to be, “Shall the potsherd rise up against the potter?” But those interpreters change the point and read ש ( schin) instead of ש ( sin). I acknowledge that such diversity and change may easily occur, but I prefer to follow the ordinary reading, and to adopt this simple meaning, “Shall the clay say to its maker? A potter is allowed to make any vessel of what form he pleases, a father is allowed to command his sons; will you not admit that God possesses a higher right?” Thus he reproves those who in adversity remonstrate with God, and cannot patiently endure afflictions.
We ought therefore to listen to the warning given by Peter, when he bids us learn to submit to God, and to “humble ourselves under his mighty hand,” (1Pe 5:6,) so as to yield to his authority, and not to strive with him, if he sometimes tries us by various afflictions; because we ought to acknowledge his just right to govern us according to his pleasure. If we must come to debate, he will have such strong and decisive arguments as shall constrain us, being convicted, to be dumb. And when he restrains the insolence of men, it is not because he is destitute of argument, but because it is right and proper that we should yield and surrender ourselves to be wholly governed according to his pleasure; but at the same time he justly claims this right, that his own creatures should not call him to render an account. What can be more detestable than not to approve of his judgments, if they do not please men?
Paul makes use of the same metaphor, but on a higher subject; for he argues about God’s eternal predestination, and rebukes the foolish thoughts of men, who debate with God why he chooses some, and reprobates and condemns others. He shews that we ought, at least, to allow to God as much power as we allow to a potter or workman; and therefore he exclaims,
“
O man, who art thou, that repliest against God? Shall the clay say to the potter, Why hast thou made me thus?” (Rom 9:20.)
“
Who is so daring as to venture to oppose God, and to enter into debate with him?” Thus he perfectly agrees with the Prophet, though he makes use of this metaphor on a different and more intricate subject; for both affirm that God has full power over men, so as to permit themselves to be ruled and governed by him, and to endure patiently all adverse events. There is only this difference, that Isaiah reasons about the course of the present life, but Paul ascends to the heavenly and eternal life.
His work hath no hands. The Prophet speaks in ordinary language, as we say that one “puts the last hand,” when a thing is completed, and that “hands are wanting,” when a work is disorderly, confused, or imperfect. Thus, whenever men murmur against God for not complying with their wishes, they accuse him either of slothfulness or of ignorance.
(198) “It seems to be a just observation of Hitzig, that earth is not mentioned as the dwelling of the potsherd, but as its material, which is indeed the predominant usage of אדמה, (adamah,) as distinguished from ארץ, (eretz.)” — Alexander.
(199) “ Que Dieu sera plus fort qu’ eux.” “That God will be stronger than they.”
(200) “ Qu’ ils ont eu tort de guerroyer.”
Fuente: Calvin’s Complete Commentary
STRIVING WITH GOD
Isa. 45:9. Woe unto him, &c.
The idea of rebellion is one of frequent recurrence in this book. A sinner rebels against Gods authority and dominion. Is frequently styled an enemy, and this is evident both from his heart, tongue, and life. Is frequently described as fighting against God, or contending with Him, and this is the idea of the text.
I. MANIFESTATION OF THIS STRIFE. To strive is to oppose, and in a variety of ways sinners exhibit opposition to God.
1. The unblushing opposition of infidelity. Nothing can exhibit more daring wickedness. Rejects the Scriptures, and boasts of the sufficiency of nature to teach us virtue and religion. How devoted they are in prosecuting their work! How eager to dissuade others from their adherence to the Christian religion!
2. The fearless transgressions of the bold and daring in iniquity. Who lay aside all the restrictions of conscience, and the respect of the virtuous around them. Who give themselves up to every evil way and work. Who have no fear, &c. (Luk. 18:4).
3. Those who resist the providential dealings and interpositions of God for their salvation. Providence subserves the designs of grace. Adversity, &c., are often employed to lead to thought and consideration, &c. The resistance of these is striving against God. If these do not soften, they harden (H. E. I. 5659, 145, 229).
4. Those who will not yield to the overtures of the Gospel. The Gospel proclaims men enemies, and seeks their return to friendship. The Gospel proclaims an amnesty; but of course it is on the principle of their throwing down their weapons and ceasing to strive and rebel. Whoso persists in unbelief strives against Godyea, against the riches of His grace.
II. THE EVILS OF THIS STRIFE.
1. It is full of infatuation. It cannot be vindicated upon the principle of reason or propriety. A sign of the mind being blinded by the wicked one. There cannot be greater madness or more complete folly than to strive against God.
2. It is fraught with evils to our own souls. It excludes the greatest blessings God has to bestow (Jer. 5:25)the divine favour, peace, hope, all the rich communications of heaven. It degrades the mind, hardens the heart, &c.; converts conscience into a gnawing worm. Often makes life insupportable.
3. It is full of ingratitude. The childthe befriended. But all figures must fail in the illustration.
III. ITS FINAL RESULTS.
1. We cannot injure Deity. We might a potsherd like ourselves. Neither,
2. can we benefit ourselves. Who hath hardened himself against the Lord and prospered? Nor can we,
3. Escape the triumphs of the Divine judgments over us. One must prevail. We cannot! Then God will; and His prevailing will be our woe. The woe of His righteous sentence, &c. To each and all such (Rom. 2:9).
CONCLUSION.
1. Let the careless think and stop in their career.
2. Let the hesitating allow good emotions to prevail (H. E. I. 1489).
3. Let the seeking now exclaim, I yield, I yield, I can hold out no more, &c.
4. Let the children of God rejoice, and labour for the weal of others.The Pulpit Cyclopdia, vol. iii. pp. 150152.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CAVILLING AGAINST GOD
Isa. 45:9-10. Woe unto him that striveth, &c.
I. That man is formed by God, and that all his affairs are ordered by Him as really as the work of the potter is moulded by the hands of the workman.
II. That God has a design in making man, and in ordering and arranging his circumstances in life.
III. That man is little qualified to judge of that design, and not at all qualified to pronounce it unwise, any more than the clay could charge him that worked it into a vessel with want of wisdom.
IV. That God is a Sovereign, and does as He pleases. He has formed man as He chose, as really as the potter moulds the clay into any shape that he pleases. He has given him his rank in creation; given him such a body and intellect as He pleased; He has determined his circumstances in life just as He saw fit. And He is a Sovereign also in the dispensation of His gracehaving a right to pardon whom He willnor has any man any right to complain. Not that God, in all respects, moulds the character and destiny of men, as the potter does the clay. God is just, &c., as well as Sovereign; and man is a moral agent, and subject to the laws of moral agency which God has appointed. God does nothing wrong. He does not compel man to sin and then condemn him for it (H. E. I. 1779, 1780). He does His pleasure according to the eternal laws of equity; and man has no right to call in question the rectitude of His sovereign dispensations.Albert Barnes, D.D.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
b. OBEDIENCE
TEXT: Isa. 45:9-13
9
Woe unto him that striveth with his Maker! a potsherd among the potsherds of the earth! Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
10
Woe unto him that saith unto a father, What begettest thou? or to a woman, with what travailest thou?
11
Thus saith Jehovah, the Holy One of Israel, and his Maker: Ask me of the things that are to come; concerning my sons, and concerning the work of my hands, command ye me.
12
I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens; and all their host have I commanded.
13
I have raised him up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go free, not for price nor reward, saith Jehovah of hosts.
QUERIES
a.
Who is God warning not to strive with his Maker?
b.
Why does God challenge, ask me of the things that are to come?
PARAPHRASE
Cursed is the man who contends with Me about what I have just predicted! Men are creatures, not Creatorsthey are like earthenware pots and have been formed. They are not Formers! Now, shall the clay (man) say to him that fashions it (God), What do you think you are doingYou cant do that!? For man to tell God He cannot do what He says He will do is as foolish as an unborn son telling his father and mother they cannot bring him forth in birth. This is what Jehovah, the Holy One of Israel, Sovereign Creator says: Will you dare to question Me about what I intend to do in the future? Do you presume to tell Me what I can and cannot do with My covenant children? I am the Omnipotent Creator of everything that is! I created the earth and I created man; I created the heavens and all the heavenly beings, and everything that exists is at My command. As I predicted, because of My own righteous purpose, I raise up Cyrus and I will personally make all his ways successful. He will build My city, Jerusalem, and he will free My people from their captivity. He will not do it because he has been paid to do so; he will do it because the Lord Jehovah of hosts has spoken!
COMMENTS
Isa. 45:9-11 PRESUMPTION: God knows His former prophecy that Cyrus, a pagan emperor, is to be His anointed servant to deliver Gods people, will meet with incredulity. It would not be easy for a Jew to accept the idea that a pagan monarch could be Gods anointed! That Jehovah, God of Israel, would ever give success to a goyim (Gentile) was unacceptable (cf. Hab. 1:12 to Hab. 2:5; Luk. 4:16-30). But the rejection of Gods word is moral rebellion and inexcusable. God has demonstrated in the past that He may do anything He wishes to do. He has demonstrated that when He speaks it comes to pass. Those who thus contend with Him are like kheres (earthenware pots) talking back to their yatsar (former) (cf. Isa. 29:16; Jer. 18:1 ff; Rom. 9:20; Isa. 10:15). God pronounces woe on such presumption. It is insolent disobedience to question Gods word as if to say, God, what do you think you are doing by anointing a Gentileyou cant do that! The phrase, He hath no hands implies the skeptic is charging God with ineptitude, as if God is going to make a mess of things by anointing Cyrus. Actually, it is the skeptic who is absurd. For a man to advise God is as ridiculous as an unborn child telling its parents they cannot conceive it or bring it to birth. The two verbs shealvuni (ask) and tetsavvuni (command) are imperatives. This may be translated as either command or question. We have chosen to understand it as a rhetorically satirical question from God to the skeptic. You dare to question Me about My prophecies? You presume to command Me what to do about My redemptive program for My covenant people? And all this presumptive meddling in Gods preannounced program is an attempted remonstrance with God about things that have not yet come to pass!
Isa. 45:12-13 PROCLAMATION: God reiterates His sovereignty. He is omnipotent and omniscient. He is so by right of His Creatorship. He made earth, man, heaven, angels and everything that exists. Everything that exists is at His commandeven a Gentile emperor! But more significantly, Israel is His to command. Gods prophecy of deliverance by Cyrus is a command to Israel. Her proper response is obediencenot presumptive skepticism. What God is going to do with Cyrus is on account of Gods righteousnessnot Cyrus goodness. The Lord plainly states that Cyrus shall be His servant to rebuild Jerusalem and to free the captive Jews. There were four decrees by Persian rulers authorizing the Jews to return, rebuild and reinstitute their commonwealth (see our comments in Daniel, College Press, pgs. 347348). Cyrus made the first decree in 536 B.C. and it is recorded in Ezr. 1:2-4. The astounding thing about this statement of Isaiah (Isa. 45:13) is that it was made approximately 150 years before the fact! This is proof positive of the supernatural character of the book of Isaiah! It is also of great significance that Isaiah predicts the motivation for Cyrus freeing of the Jews and his part in rebuilding their nation will not be for price nor reward. Cyrus will not have to be paid off, or bribed. The Jews will not be released for ransom. Zechariahs prophecy reveals that God will keep the world at peace so the Jews may rebuild their temple and their citiesnot by power, nor by might, but by my Spirit, saith the Lord, (cf. Zec. 4:5-14). It is nothing short of amazing that a powerful emperor like Cyrus would free his captives without a struggle and by his own imperial edict. It would be totally unexpected behavior in a world ruler of those days. To allow some 100,000 people, who in 70 years had become an integral part of the economic, political and social system of the empire, to pick up and leave suddenly would cause unimaginable problems. But as uncommon and unimaginable as it may have seemed then, it happenedjust as it was predicted. God stirred up the spirit of Cyrus and the Jews were returned to Palestine. No great army overpowered Persia; no exchange of money took place; there was not even a summit meeting of diplomats working out a release of the captives. Only the amazing power of the fulfillment of the Word of God being demonstrated!
Note the following things about the return from the captivity:
a.
It was begun in 536 B.C., exactly 70 years after the first captivity of Judah in 606 B.C. This exact 70 years was predicted by Gods prophets (cf. Jer. 25:11-12; Dan. 9:2)!
b.
It was instituted by Cyrus, emperor of Persia; He was predicted to be the instigator of the return 150 years before he was born, (Isa. 45:1-13)!
c.
The release of the Jews from Persia would in no way profit the emperor Cyrus. There would be no pay-off. As a matter of fact, Cyrus decreed that people of his realm should contribute to the financial needs of the Jews to help them rebuild their nation (cf. Ezr. 1:1-4)!
d.
Not only were the Jews released from captivity, they were charged by the Persian emperor to reinstitute their commonwealth. This meant they were to return to self-governing nationhood (cf. Ezr. 7:11-26)!
When Isaiah was making this prophecy of the release of the exiles by the hand of Cyrus, the people of Judah had not yet been taken captive! In fact, their captivity was yet some 50 years away! The point is that Isaiahs people are refusing to believe they are going away into captivity. How much more incredible to believe they will someday be released and returned to their land by an unborn, uncrowned emperor of an unformed empire. One only has to read the book of Jeremiah (esp. Jeremiah 27-28) to understand the stubborn incredulity of the people of Judah about their subjugation to Babylon. The prediction of the prophets that Gods covenant people would be taken into exile was almost totally unacceptable to the populace. The prophets who told Gods truth were considered traitors!
Mankind, on the whole, changes little in its attitude toward Gods promises that the kingdoms of this world are doomed. Few believed Jesus when He predicted the destruction of Jerusalemnot even the disciples (cf. Mat. 23:37 to Mat. 24:28); not many believed the predictions of John the apostle that Rome would fall (cf. Revelation 6-20; esp. ch. 1718); and there will continue to be scoffers, following their own passions and saying, Where is the promise of his coming? . . . (cf, 2Pe. 3:1-13). But the word of the Lord is sure! The return of the Jews by Cyrus proves it! Let us heed Isaiah, Will you question me about my children, or command me concerning the work of my hands? (Isa. 45:11). God will do as He has said, and no one (not even Cyrus) will deter Him! God has spoken! Mans only intelligent, hopeful response is obedience. Even when Gods declarations are prophetic and, as yet, non-existent man must believe and act accordingly!
QUIZ
1.
Why the emphasis on the sovereignty of Gods predictive word here?
2.
How are the scoffers characterized in this passage?
3.
When did Cyrus let Israel return to its homeland?
4.
Why is the return of the Jews so amazing? (name four features).
5.
How is Gods prophecy of deliverance by Cyrus a command to the Jews?
6.
Is there a lesson to be learned today from this prediction of the return?
Fuente: College Press Bible Study Textbook Series
(9) Woe unto him that striveth . . .The sequence of thought is not at first apparent. Were those who strove, the heathen nations who resisted Cyrus, or Israelites who desired some other deliverer, say a prince of the house of David? The latter seems more probable. In either case men were guilty of the folly of criticising the Almighty.
Let the potsherd strive . . .The sentence, as the italics show, is abrupt, but is better taken without inserting the verbs, and in apposition with the pronounWoe unto him . . . a potsherd among the potsherds; a frail mortal like all his fellows.
Shall the clay say . . .The potsherd suggests the potter, not without an allusive reference to the history of mans creation in Gen. 2:7. As in Jer. 18:1-10; Rom. 9:20-21, the thought pressed is that of absolute sovereignty, the belief in the wisdom and equity of that sovereignty being kept in the background, as a reserve force. The two clauses represent different aspects of presumptionthe first questions, the other arrogantly condemns. The potters vessel says that the potter has no hands, is without creative power or skill.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9, 10. The Lord chooses Cyrus an outsider to the covenant to be his servant and medium for forwarding mankind’s redemption, and he is both right and wise in so doing. Yet he knows the temper of his own people to criticise the proceeding, and he thus protests.
Woe unto him God’s yearning to console is often, in this way, at a break through these chapters. He frequently takes occasion thus to show how absurd for man to strive with his Maker a strong way of putting human preposterousness. See chap. Isa 41:11.
Potsherd strive with (or among) potsherds Let man be compared with nothing higher than his own kind, certainly not with the infinite God. The tenth verse varies the illustration, but with the same import. A “potsherd” is a dried fragment of a skin bottle, or else a broken piece of pottery, a worthless thing, with which helpless man is compared when he shows discontent with God’s doings. See Jer 18:1-5.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isaiah Counters Any Possible Opposition That What He Has Suggested Is Unacceptable And Declares Yahweh’s Sovereign Power To Accomplish His Will ( Isa 45:9-13 ).
Having earlier in chapters 7, 9, 11 referred to the raising of one supernaturally born from the Davidic house to bring about God’s final restoration, it is understandable that some might cavil at the idea of an ungodly outsider being the means of their present deliverance and the rebuilding of the city and the temple. There was no way that they could see him as the son of David and therefore it would mean the delay of all to which they looked forward. Isaiah counters by simply stating that God can do what He likes when He likes and we have no right to question it.
Isa 45:9
‘Woe to him who strives with his maker,
A potsherd among the potsherds of the earth,
Shall the clay say to him who fashions it, “What are you making?”
Or your work, “He has no hands.”
Woe to him who enters into an argument with his Maker, says Isaiah, for no one has the right to contend with and disagree with his Maker, any more than the clay can ask the potter what he is making, or his work can say that he cannot do it. The clay is submissive. It neither questions the potter’s purpose nor his ability. And we are all only potsherds, like other potsherds, (even Cyrus), while He is the Potter. Thus no one has the right to question what God has determined to do, under any circumstances.
If therefore Yahweh chooses to use a Persian to advance His purposes, that is His decision, and if He determines to use the worm Jacob as His Servant, although only when he has been transformed, then that too is His decision. No one has any right to question either.
Isa 45:10
‘Woe to him who says to a father, “What are you begetting?”
Or to a woman, “With what are you in labour?” ’
The second picture with a similar intent is that of a couple having a child, except that it adds the idea of being intrusive. Woe to him (shame on him) who aggressively questions a man and his wife about what they are producing. The parents receive what comes from the hand of God and it is no one else’s business, and it would be wrong for others to seek to interfere. So are His people to receive what comes from His hands without questioning it, leaving it in the hands of the Father.
In the same way it not open to men, even to His people, to question His ways. He will work in His own way and make His children whom He will.
Isa 45:11-12
‘Thus says Yahweh, the Holy One of Israel, and his Maker,
“Ask of me of the things to come.
Concerning my sons and concerning the work of my hands,
Command me.
I have made the earth and created man on it,
I, even my hands, have stretched out the heavens,
And all their host have I commanded.” ’
This can only be biting sarcasm, for it concerns the Holy One of Israel and the Maker of Israel, the One Who is set apart and distinctive, and the One Who is Lord over all as its Creator.
The question is, how dare His people question Him, the Maker of all things, about whom He will produce (as His sons) or about what He will do and make (as the potter)? They cannot. They have no right to. Thus we may paraphrase, ‘Go ahead. Go on asking me of things to come. Go on asking me about my future sons. Go on commanding me concerning the work of my hands. If you do I will take no notice! You are presumptious. It is totally unacceptable. For I control both heaven and earth, I both created man and the earth, and I stretched out the heaven and command all their host, both animate and inanimate. So I can do what I will with both.’
Isa 45:13
“It is I who have raised him up in righteousness,
And I will make straight all his ways.
He will build my city, and he will let my captives go free,
Not for price or reward, says Yahweh of hosts.”
God, (the ‘I’ is stressed), then confirms what He intends to do, and He will do it whatever questions may be asked, continuing to confirm his sovereignty. He has already in His mind raised Cyrus up ‘in righteousness’, (i.e. there is nothing wrong in what He is doing. It is perfectly valid. It is in fact in order to advance good and to fulfil God’s righteous purpose), and will go before him to straighten the way before him. And the reason for it is in order that he might rebuild Jerusalem and free all those of God’s people taken into captivity wherever they may be. It is in order that he might repair all damage that has been caused in the past. And he will do it without demanding payment.
So Yahweh is, through Cyrus, preparing the groundwork for His people’s restoration. Humanly speaking it will then be in their hands what they will do. But they will have no excuse. If the exiles wish to they will be able to return from wherever they are, from Assyria, from Media, from Egypt, from Pathros, from Cush, from Elam, from Shinar (Babylon), from Hamath, to the land of God’s inheritance, and there will be a Jerusalem to return to. That is Cyrus’ task, and why God has called him, and it was what Cyrus achieved from God’s point of view.
Note that while Cyrus is ‘raised up in righteousness’ because God is using him righteously, he is not ‘called in righteousness’, a different concept. He may be ‘called by name’ but he is not ‘a called one.’ He is not one of the called of God. He is but a shadow of what the Servant is.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 45:9-10. Woe unto him that striveth Woe unto him that striveth with his Maker; the potsherd with the potter: Shall the clay, &c.? The greater number of interpreters are of opinion, that this reproof refers to the impious and malevolent censurers of God among the Jewish people, who, dissatisfied with their present state of banishment, found fault with the ways of God towards their nation, and at the same time contemned the promises of deliverance given by the prophets, as not probable, or likely to take effect. In this view the passage is sufficiently clear. See Rom 9:20-21.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 940
STRIVING WITH OUR MAKER
Isa 45:9. Woe unto him that striveth with his Maker!
GOD is a mighty Sovereign, greatly and exclusively to be feared. To shew that those who were exalted as rivals to Him had no power, he challenged them all to foretell any future event; or, if they could not do that, to acknowledge his supremacy. As for himself, all things were naked and open before him, yea, and were done by him: I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things [Note: ver. 7.]. But, in despite of all the manifestations which he has given of his supremacy, men would still continue to rebel against him: and therefore he warns them of the terrible danger to which they exposed themselves: Woe to him that striveth with his Maker!
To elucidate these words, I will point out,
I.
The conduct reprobated
It may be supposed impossible for men to strive with their Maker: but the fact is, that men may do it in a variety of ways:
1.
By resisting his will
[He has made known his will in his written Law But men will not obey it Tell them that God has enjoined this, and forbidden that; and they will spurn at the restraint imposed upon them, and say, Who is the Lord, that I should obey his voice? I know not the Lord; neither will I obey his voice [Note: Exo 5:2 and Psa 12:4.] And what is this, but downright rebellion? Sure I am, that we should account it so, if we were so treated by our child or our servant: and no doubt God will impute it to us as a deliberate resistance of his will.]
2.
By murmuring at his dispensations
[God acts according to his sovereign will, in the dispensations both of his providence and grace. The rich and the poor owe to him their respective lots; as do also all who are appointed to health or sickness, life or death [Note: Deu 32:39.]. There is not any trial with which man is visited, but it proceeds from him. But where do we find one who, in a state of trouble, has not been ready to murmur and repine? And what is that, but striving with our Maker? So he construes it [Note: The text.]: and so it will be found in the last day [Note: 1Co 10:10.]. As to the sovereign exercise of his grace, that is still more offensive to our proud hearts. Though we claim for ourselves a right to dispose of our own property as we please, we refuse that right to him; as if, in benefiting others, he did to us an injury [Note: Rom 9:19-21.]. The very case is stated by St. Paul; who, having instanced, in the case of Pharaoh, and in the destinies of Jacob and of Esau, the uncontrolled sovereignty of God, states the feelings of an ungodly man: Thou wilt say unto me, Why then doth he find fault? for who hath resisted his will? To which he indignantly replies, Nay, but, O man, who art thou that repliest against God? Shall the thing formed say unto him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, to make one vessel unto honour, and another unto dishonour? Here, then, we see indisputably in what light God views all such instances of murmuring and complaint: for, in all circumstances whatever, our only wish should be, Not my will, but thine, be done.]
3.
By rejecting his Gospel
[God, in his Gospel, comes and entreats of man to accept of reconciliation with him through the Son of his love But how do men treat this divine message? They reject it utterly; and say in their hearts, respecting the Lord Jesus Christ, We will not have this man to reign over us. In the parable of the wedding-feast, all who were invited began to make excuse And thus it is with us. Any thing is deemed sufficient to justify our refusal of Gods gracious invitations And from his sentence in reference to them, we know in what light he will regard us and in what way he will deal with us [Note: Luk 14:16-24.] ]
The woe denounced against such conduct leads us to consider,
II.
The evil of it
It cannot possibly be painted in too strong colours: for it is,
1.
Presumptuous
[In the words following my text, this is set forth by two very opposite illustrations. Let us conceive a piece of clay, dissatisfied with the form given to it by the potter, rising up against the potter, and accusing him of ignorance or injustice; should we not say, that it was presumptuous in the extreme? Or, let us suppose a child to rise up against his parents; and to ask the one why he did not beget, and the other why she did not bring forth, a more perfect being: should we not think that he arrogated to himself an authority which did not belong to him? Thus, then, it is with all who in any way strive with their Maker: they are altogether out of their place, and, in the whole of their conduct, are guilty of the most unwarrantable presumption.]
2.
Foolish
[Can any one suppose that he shall prevail against his Maker? As well might the clay hope to prevail against the potter, who can see nothing in his work but arrogance and folly. And so God has told us: The counsel of the Lord, that shall stand; and he will do all his pleasure [Note: Isa 46:10,] ]
3.
Ruinous
[Vain, utterly vain, is such a contest as this. And so we are plainly warned. What would be the issue of a contest between briers and thorns and a devouring fire? Such will be the issue of the strife between God and his rebellious creatures: Who would set briers and thorns against me in battle? I would go through them, and burn them up together [Note: Isa 27:4.]. That pointed interrogation, Who hath hardened himself against God, and prospered? must for ever determine this question; and shew, that to strive with our Maker is, to involve ourselves in inevitable and eternal ruin ]
Address
1.
In a way of indignant proof
[Who amongst us has not been guilty of the crime here reprobated? Yea, whose life has not been one continued act of rebellion against God! Now, if it were our Maker only that had been so treated by us, no words would have been sufficient to declare the enormity of our crime. But our Maker has been our Redeemer also; yea, and has given his own life a ransom for us: yet have we trodden under foot his blood by our contemptuous indifference, and even crucified him afresh by our continuance in sin. Judge ye, then, what we deserve at Gods hands. And now let me ask, whether ye intend to persist in this conduct? If ye do, I can say nothing but what Paul said to persons of this character, Your damnation is just [Note: Rom 3:8.] ]
2.
In a way of compassionate exhortation
[The Prophet Jeremiah, having stated the very argument before us, and shewn that God might justly, as a potter, mar the work which had presumed to rise up against him, goes on to observe, that, notwithstanding all our past guilt, God is yet ready to forgive us, if only with penitent and contrite hearts we turn unto him [Note: Jer 18:6-8.]. And happy am I to confirm this blessed sentiment; yea, and to declare, that not one, whatever may have been his guilt in past times, shall ever be cast out, provided he come in the name of Jesus Christ, founding his hope on His all-atoning sacrifice, and His all-prevailing intercession. As Gods servant, then, I now announce to you these blessed tidings; and declare, in Gods name, that though your sins may have been red as scarlet, they shall be as snow: though they have been as crimson, they shall be as wool [Note: Isa 1:18.]. Only cease from strife on your part, and God will be reconciled to you, and be your God, for ever and ever.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
How beautiful and striking is this figure of the potsherd, to shed the folly and danger of finding fault with God. Earthen vessels, struck one against another, will break; contentions among men are foolish; but contention against God, in any of his dispensations, of nature, providence, or grace, is madness itself. Equally senseless would be the expostulating of a child to its parent, concerning its being. What can a sinful father beget, but a sinful child; or a polluted mother bring forth, but pollution also? Who can bring a clean thing out of an unclean? Precious Jesus! how blessed dost thou appear in every view, when, in the consciousness of our corrupt state, we feel the need of that fountain which the soldier’s spear opened in thy side, for sin and for uncleanness! Zec 13:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 45:9 Woe unto him that striveth with his Maker! [Let] the potsherd [strive] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
Ver. 9. Woe unto him that striveth with his Maker. ] That contends with him, Rom 9:20 or presumes to prescribe to him, as some impatient spirits among the captives may seem to have done. We may not measure God’s dealings by our models, nor murmur against his counsels; since his holy will is the most perfect rule of right.
Let the potsherd strive with the potsherds of the earth.
Shall the clay say, &c.,
Or thy work, it hath no hands?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 45:9-10
9Woe to the one who quarrels with his Maker —
An earthenware vessel among the vessels of earth!
Will the clay say to the potter, ‘What are you doing?’
Or the thing you are making say, ‘He has no hands’?
10Woe to him who says to a father, ‘What are you begetting?’
Or to a woman, ‘To what are you giving birth?’
Isa 45:9 Woe to the one who quarrels with his Maker- We have seen several allusions to the court scene literary model in Isaiah 40-45. Now woe identifies another prophetic literary model, the funeral dirge. It was a grave warning to those (Jews or Gentiles) who question YHWH. In context, this strophe would refer to the shock felt by Jews at the inclusion of Gentiles!
This shows the presence of some Jews who reacted negatively to God’s way of handling redemption (cf. Isa 45:11). They were upset that God would use an unbelieving ruler such as Cyrus (cf. Isa 45:13). This is very similar to the prophet Habakkuk’s incredulous thoughts about God using Babylon.
Will the clay say to the potter This concept of humans as clay and God as potter is common in the Bible, probably because
1. humans are made from the dust or clay and will return to dust (cf. Isa 29:16; Jer 18:1 ff; Rom 9:20-21)
2. it highlights YHWH’s freedom to do with His creation whatever He desires and purposes
NASB, NKJVHe has no hands
NRSV, JPSOAYour work has no handles
REV, REByou have no skill
NJByour work has no hands
PESHITTAam I not the work of your hands
NABwhat you are making has no hands
This can mean
1. the idols have no hands
2. the craftsmen have no skill
3. the vessel has no handles
It is best just to recognize the ambiguity and look to the other lines of Isa 45:9 and Isa 45:10 for a general contextual meaning. That which is the created cannot question the creator!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
earth = ground: i.e. here, clay.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 45:9-13
Isa 45:9-10
“Woe unto him that striveth with his Maker! A potsherd among the potsherds of the earth! Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? Woe unto him that saith unto a father, what begettest thou? or to a woman, With what travailest thou?”
“That the infidel and discontented portion of the Jewish people is here intended, seems beyond dispute. No arguments could more forcibly evince the extreme arrogance and folly of creatures pretending to scan and carp at the plans of Divine Providence.” The apostle Paul quoted these words from Isaiah (Rom 9:20-21) and applied the passage there to the incredible folly of God’s creatures complaining and murmuring against the doings of their Maker. Right here is another complete refutation of the silly postulation of some “Second Isaiah’s” having written these prophecies. If there had ever been such a “Second Isaiah” as that imagined by critics, he would most certainly have belonged to the “establishment” of the chosen people; otherwise, he would never have been heard. But that “establishment” was precisely the reservoir of the critical attitude toward God which surfaces here. The corollary of this is that, in a thousand years, the “establishment” could never have produced such a conception as that of a pagan ruler such as Cyrus being chosen as God’s anointed to deliver the people from slavery. This verse nine removes any possibility that we are dealing with anything other than the true prophecies of Isaiah in these wonderful chapters.
Regarding the question of what the objection among the infidel Jews actually was, Hailey and many others explain it as a rebellion against the idea that God “would raise up Cyrus, a heathen, to deliver Israel.” Some have suggested that they accused God of bungling their delivery by its long delay, or by his failure to prevent it altogether! What a stupid folly it is that mortal men would dare to murmur such criticisms against the infinite God!
Isa 45:11-13
“Thus saith Jehovah, the Holy One of Israel, and his Maker: Ask me of the things that are to come; concerning my sons, and concerning the work of my hands, command ye me. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens; and all their host have I commanded. I have raised him up in righteousness, and I will make straight all his ways: he shall build my city, and he shall let my exiles go free, not for price, nor for reward, saith Jehovah of hosts.”
Here is God’s thundering answer to the murmuring and complaining Jews who desired indeed their deliverance but would have preferred it to come as they had perhaps imagined rather than as God had decided to provide it. God here reminded them that if they wished to know God’s will and God’s plans concerning his children, they should consult the Word of God, not their own speculations. He reminded them that he was the Maker, the Creator, the Ruler and the Sustainer of the whole universe, that he commanded the host of heaven, and that he had also raised up Cyrus to deliver Israel and to rebuild God’s City (Jerusalem), and that was exactly what was going to happen, whether or not Israel liked it! Moreover, God here promised that he would protect and guide Cyrus in the doing of those things prophesied. He would “make straight all of his ways.”
Isa 45:9-11 PRESUMPTION: God knows His former prophecy that Cyrus, a pagan emperor, is to be His anointed servant to deliver Gods people, will meet with incredulity. It would not be easy for a Jew to accept the idea that a pagan monarch could be Gods anointed! That Jehovah, God of Israel, would ever give success to a goyim (Gentile) was unacceptable (cf. Hab 1:12 to Hab 2:5; Luk 4:16-30). But the rejection of Gods word is moral rebellion and inexcusable. God has demonstrated in the past that He may do anything He wishes to do. He has demonstrated that when He speaks it comes to pass. Those who thus contend with Him are like kheres (earthenware pots) talking back to their yatsar (former) (cf. Isa 29:16; Jer 18:1 ff; Rom 9:20; Isa 10:15). God pronounces woe on such presumption. It is insolent disobedience to question Gods word as if to say, God, what do you think you are doing by anointing a Gentile-you cant do that! The phrase, He hath no hands implies the skeptic is charging God with ineptitude, as if God is going to make a mess of things by anointing Cyrus. Actually, it is the skeptic who is absurd. For a man to advise God is as ridiculous as an unborn child telling its parents they cannot conceive it or bring it to birth. The two verbs shealvuni (ask) and tetsavvuni (command) are imperatives. This may be translated as either command or question. We have chosen to understand it as a rhetorically satirical question from God to the skeptic. You dare to question Me about My prophecies? You presume to command Me what to do about My redemptive program for My covenant people? And all this presumptive meddling in Gods preannounced program is an attempted remonstrance with God about things that have not yet come to pass!
Isa 45:12-13 PROCLAMATION: God reiterates His sovereignty. He is omnipotent and omniscient. He is so by right of His Creatorship. He made earth, man, heaven, angels and everything that exists. Everything that exists is at His command-even a Gentile emperor! But more significantly, Israel is His to command. Gods prophecy of deliverance by Cyrus is a command to Israel. Her proper response is obedience-not presumptive skepticism. What God is going to do with Cyrus is on account of Gods righteousness-not Cyrus goodness. The Lord plainly states that Cyrus shall be His servant to rebuild Jerusalem and to free the captive Jews. There were four decrees by Persian rulers authorizing the Jews to return, rebuild and reinstitute their commonwealth. Cyrus made the first decree in 536 B.C. and it is recorded in Ezr 1:2-4. The astounding thing about this statement of Isaiah (Isa 45:13) is that it was made approximately 150 years before the fact! This is proof positive of the supernatural character of the book of Isaiah! It is also of great significance that Isaiah predicts the motivation for Cyrus freeing of the Jews and his part in rebuilding their nation will not be for price nor reward. Cyrus will not have to be paid off, or bribed. The Jews will not be released for ransom. Zechariahs prophecy reveals that God will keep the world at peace so the Jews may rebuild their temple and their cities-not by power, nor by might, but by my Spirit, saith the Lord, (cf. Zec 4:5-14). It is nothing short of amazing that a powerful emperor like Cyrus would free his captives without a struggle and by his own imperial edict. It would be totally unexpected behavior in a world ruler of those days. To allow some 100,000 people, who in 70 years had become an integral part of the economic, political and social system of the empire, to pick up and leave suddenly would cause unimaginable problems. But as uncommon and unimaginable as it may have seemed then, it happened-just as it was predicted. God stirred up the spirit of Cyrus and the Jews were returned to Palestine. No great army overpowered Persia; no exchange of money took place; there was not even a summit meeting of diplomats working out a release of the captives. Only the amazing power of the fulfillment of the Word of God being demonstrated!
Note the following things about the return from the captivity:
a. It was begun in 536 B.C., exactly 70 years after the first captivity of Judah in 606 B.C. This exact 70 years was predicted by Gods prophets (cf. Jer 25:11-12; Dan 9:2)!
b. It was instituted by Cyrus, emperor of Persia; He was predicted to be the instigator of the return 150 years before he was born, (Isa 45:1-13)!
c. The release of the Jews from Persia would in no way profit the emperor Cyrus. There would be no pay-off. As a matter of fact, Cyrus decreed that people of his realm should contribute to the financial needs of the Jews to help them rebuild their nation (cf. Ezr 1:1-4)!
d. Not only were the Jews released from captivity, they were charged by the Persian emperor to reinstitute their commonwealth. This meant they were to return to self-governing nationhood (cf. Ezr 7:11-26)!
When Isaiah was making this prophecy of the release of the exiles by the hand of Cyrus, the people of Judah had not yet been taken captive! In fact, their captivity was yet some 50 years away! The point is that Isaiahs people are refusing to believe they are going away into captivity. How much more incredible to believe they will someday be released and returned to their land by an unborn, uncrowned emperor of an unformed empire. One only has to read the book of Jeremiah (esp. Jeremiah 27-28) to understand the stubborn incredulity of the people of Judah about their subjugation to Babylon. The prediction of the prophets that Gods covenant people would be taken into exile was almost totally unacceptable to the populace. The prophets who told Gods truth were considered traitors!
Mankind, on the whole, changes little in its attitude toward Gods promises that the kingdoms of this world are doomed. Few believed Jesus when He predicted the destruction of Jerusalem-not even the disciples (cf. Mat 23:37 to Mat 24:28); not many believed the predictions of John the apostle that Rome would fall (cf. Revelation 6-20; esp. ch. 17-18); and there will continue to be scoffers, following their own passions and saying, Where is the promise of his coming? . . . (cf, 2Pe 3:1-13). But the word of the Lord is sure! The return of the Jews by Cyrus proves it! Let us heed Isaiah, Will you question me about my children, or command me concerning the work of my hands? (Isa 45:11). God will do as He has said, and no one (not even Cyrus) will deter Him! God has spoken! Mans only intelligent, hopeful response is obedience. Even when Gods declarations are prophetic and, as yet, non-existent man must believe and act accordingly!
Fuente: Old and New Testaments Restoration Commentary
unto him: Isa 64:8, Exo 9:16, Exo 9:17, Job 15:24-26, Job 40:8, Job 40:9, Psa 2:2-9, Pro 21:30, Jer 50:24, 1Co 10:22
Shall the clay: Isa 10:15, Isa 29:16, Jer 18:6, Rom 9:20, Rom 9:21
Reciprocal: 2Sa 22:27 – show thyself unsavoury 2Ch 13:12 – fight ye Job 9:12 – What Job 9:32 – not a man Job 10:9 – thou hast Job 16:21 – plead Job 21:22 – teach Job 33:13 – strive Job 34:33 – Should Job 40:2 – Shall Ecc 6:10 – neither Jer 15:12 – Shall iron Jer 18:4 – made of clay was marred in Jer 36:29 – Thou hast Jer 38:19 – mock Eze 22:14 – Thine heart Dan 4:35 – What Act 5:39 – to fight Act 9:5 – it is
Fuente: The Treasury of Scripture Knowledge
Isa 45:9-10. Wo unto him that striveth, &c. Bishop Lowth renders this verse, Wo unto him that contendeth with the power that formed him, the potsherd with the moulder of the clay! Shall the clay say to the potter, What makest thou? And to the workman, Thou hast no hands. The prophet, he thinks, answers or prevents the objections and cavils of the unbelieving Jews disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance, instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance, Rom 9:20-21.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 45:9-13. Yahweh Justifies His Choice of Cyrus.Whoever questions the wisdom of Yahwehs working through Cyrus, He likens to clay that would instruct the potter. Would ye, He asks, question Me as to the things that are in process, or command Me as to the work I have in hand? Let it suffice that I who created the earth and mankind, who made the heavens and control the stars, have raised up Cyrus, and will prosper his doings to the end that he may rebuild Jerusalem and free My exiled people.
Isa 45:9. thy work, He: read, his work. Thou hast.hands: i.e. power.
Isa 45:10. A gloss.
Isa 45:11. Read, Do ye ask? Would ye command?
Isa 45:12 b. Cf. Isa 40:26.
Isa 45:13. not . . . hosts: probably an addition; contrast Isa 43:3.
Fuente: Peake’s Commentary on the Bible
45:9 {l} Woe to him that contendeth with his Maker! [Let] the potsherd [contend] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, {m} He hath no hands?
(l) By this he bridles their impatience, who in adversity and trouble murmur against God, and will not tarry his pleasure: willing that man would match with his like, and not contend against God.
(m) That is, it is not perfectly made.
Fuente: Geneva Bible Notes
God’s right to do as He pleases 45:9-13
The Creator can do anything He wishes that is consistent with His own character and stated purposes.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
"Woe" is a funeral cry that, in this context, indicates the extreme folly of dictating to the Creator how He may work (cf. chs. 5; 28-33). The Israelites, and we, must let God be God. People are clay vessels that God has made for His own purposes (cf. Isa 29:16; Jer 18:6; Rom 9:20-21). We have no right to dictate to our Maker how He should behave, any more than the works of our hands have a right to question how we make them.