Isaiah 41:28

Isa 41:28 For I beheld, and [there was] no man; even among them, and [there was] no counsellor, that, when I asked of them, could answer a word.

Ver. 28. For I beheld, and there was no man.] None to say anything for these dumb idols, why I should not pass a definitive sentence against them. It is, therefore, this -

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa 41:28-29. For I beheld — I looked to see if I could find any of them that could certainly foretel future events; and there was no man — Not any of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things. There was no counsellor — Though these idols were often consulted, yet none of them were able to give any solid or certain advice concerning future things. Behold, they are all vanity — This is the conclusion of the whole dispute, and the just sentence which God passes upon idols: they are vain things, and falsely called gods. Their molten images are wind — Empty and unsatisfying things, and which, like the wind, do quickly pass away and come to nothing; and confusion — Confused, useless things, like that rude heap in the beginning of God’s creation, of which this word, תהו, is used, Gen 1:2. He mentions molten images particularly, because their materials were most precious, and more cost and art were commonly bestowed upon them than upon others: but under these he comprehends all images whatsoever.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

When I looked whether the idols could do these things, I found that they had neither wisdom nor power to do anything: therefore he concludeth that all are wicked, that trust in such vanities.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

no counsellor--no one of the idolatrous soothsayers who could inform (Num 24:14) those who consulted them what would take place. Compare "counsel of His messenger" (Isa 44:26).

when I asked--that is, challenged them, in this chapter.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. Among them - "Among the idols"] For ומאלה umeelleh, I read ומאלים umeellim, with the Septuagint, και απο των ειδωλων, "and from or among the idols." See Ex 15:11; Isa 57:5.

R. D. Kimchi has many good observations on this chapter. Bishop Lowth follows him in applying it to Abraham, and not to Cyrus; the whole being spoken in the past tense, which is not used, or rarely, in such a case for the future. Almost the whole of the rabbins understand it of Abraham. On Kimchi's plan, the following is a paraphrase.

The righteous man - Abram, from the east - the land of his nativity, called the land of the children of the east, Ge 29:1.

Brought him to his feet - Whithersoever his feet went, he preached righteousness and truth; as it is written, "There he proclaimed in the name of JEHOVAH," Ge 21:31. And he called it ויקראהו vaiyikraehu - that is, צרק tsedek, righteousness, to his feet, enabled him to hold it forth wherever he went.

He called the nations - To leave their idols and worship him who made the universe. He taught them the way of righteousness, truth, and faith. Was there ever a prodigy like to this? A man who had been an idolater, rising up against all the nations of the earth, reproving their faith, and not fearing before them nor their kings! Who stirred up his heart to do this? Was it not the Lord?

Gave the nations before him - And made him rule over kings - Chedorlaomer, and the kings which were with him: whom the Lord gave as dust to his sword, and stubble to his bow.

He pursued them - He and his three hundred and eighteen servants.

He passed safely - שלום shalom for בשלום beshalom, in safety; so said, because he lost not one of his men in this expedition. See Kimchi.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(28) For I beheld, and there was no man—i.e., no one who had foretold the future. Jehovah, speaking through the prophet, looks round in vain for that.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. For I beheld, and there was] Rather as R.V. And when I look, there is. Cf. Isa_50:2 even amongst them] Better: and among these, viz., the idols; the previous clause referring to their worshippers.

no counseller] None who can advise in the present crisis.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I beheld, and there was no man,.... Among all the Pagan priests and prophets, that could foretell things to come; or could prove that their idols did or could say anything in favour of them:

even amongst them, and there was no counsellor: none that could be advocates for these idols, and plead their cause; or could give any good advice and counsel to persons that needed it, and who applied to them or their idols for it:

that, when I asked of them, could answer a word; when asked what they had to say on behalf of their gods they worshipped, were dumb and speechless; moreover, all this may be said of the idols themselves, that there was none among them that could foretell a future event, or give any wholesome counsel to their worshippers, or could say anything in their own defence; and therefore, to close the controversy, the following sentence is pronounced.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

For I beheld - I looked upon the pagan world, among all the pretended prophets, and the priests of pagan idolatry.

And there was no man - No man among them who could predict these future events.

No counselor - No one qualified to give counsel, or that could anticipate by his sagacity what would take place.

That, when I asked of them - In the manner referred to in this chapter. There is no one of whom it could be inquired what would take place in future times.

Could answer a word - They were unable to discern what would come to pass, or to predict the events which are referred to here.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I. Isaias, (Menochius) or God, (Haydock) pronounces sentence against the speechless idols. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For I beheld, Heb. And I beheld; I looked about me to see if I could find any man of them that could certainly and of themselves foretell such future events.

No man; not any, to wit, of the idols; for the word man is sometimes used by the Hebrews of brute creatures, and even of lifeless things, as Isa 34:15; 40:26, and elsewhere.

There was no counsellor; though these idols were oft consulted, and by the help of the devil did sometimes deliver oracles, yet none of them were able to give any solid and certain advice concerning future things.

That, when I asked of them, could answer a word; when I tried their divinity by this character, they had nothing to say for themselves.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28, 29. I beheld — All opportunities were given the prophets of idolatry, pagan priests, soothsayers, necromancers, etc., to furnish the first indication of predictive power; but not one ever appeared.

There was no man — No one among all the pretenders, no idol divinity, could answer a word.

They are all vanity — Nothingness. Idol and his worshippers are utter nothingness! All among them, when they attempt to speak, are wind and confusion.

The address is thus rounded off in this last return to the idol priests and prophets with whom it first started. The first part, as some divide it, (Isa_41:1-24,) contains the judicial pleadings; the second part, (Isa_41:25-29,) recapitulates the evidence and the verdict.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For I beheld. "Jehovah once more looks round to see if any of the idols possess an ability to prophesy, but in vain" (Cheyne). He finds no counsellor, i.e. no prophet, among them. Hence the final "outburst of scorn" in ver. 29, which, however, is directed primarily against the idol-worshippers, and, only through them, against the idols.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For - I looked to see if I could find any man that could foretel future events. No man - Not any, of the idols; for the word man is sometimes used by the Hebrew of brute creatures, and even of lifeless things. No counsellor - Though these idols were often consulted, yet none of them were able to give any solid and certain advice concerning future things.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“And I will look, but there is no man; and of these, but there is no one advising (or informing); and I will ask them, and they will return a word (or answer).” He allows them as it were another opportunity of proving their divinity. In the first two clauses, the expectation and the disappointment are described together; in the third, the expectation only is expressed, the result being given in the following verse. First He looks, but finds not what He seeks. Then again, but with the same result. Once more He interrogates them and awaits an answer, but (as the next verse adds) discovers them to be impostors. There is something singularly beautiful in this peculiar structure of the sentence, which is wholly marred by the indirect constructions that are commonly adopted, ‘that when I asked them could answer a word’, or, ‘that I should question them and they return an answer’. The verse is full of laconic and elliptical expressions, which however may be easily completed, as will appear from the following brief paraphrase. ‘I will look (once more to see whether any of these idols or their prophet can predict the future), but there is no one (who attempts it). From among (all) these (I seek for a response, but there is none.) (Yet once more) I will ask them, and (perhaps) they will return an answer.’ The same application of the verb translated ‘advising’ to the prediction of the future occurs below in Isa 44:26. The form here used is to be strictly construed as a participle.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

And I look and there is no man [lit. and I will see, in the future tense.] I always look at the prophets of Baal, and there is no man who tells of a future event.

and of these of all these destined to come, and none of them is a counselor who stood in God’s counsel and will know them.

and I ask them that they reply with a word That they should reply with a word if I should ask them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

For I beheld and there was no man of the idolaters that could tell this.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.