Isaiah 45:16

16, 17. The prophet now speaks, presenting in sharp contrast the confusion of the idolaters (Isa_45:16) and the everlasting salvation enjoyed by Israel. The verbs should be rendered as presents.

They shall be ashamed &c.] Better: they are ashamed, yea confounded all of them; they are gone away in confusion (i. e. disgrace) etc. The perfect in Heb. depicts that which will have happened in that day.

The word for “idol” is used in the sense of “form” in Psa_49:14 (R.V. marg.), only here of an idolatrous image.

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.

Isa 45:16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together [that are] makers of idols.

Ver. 16. That are makers of idols.] The word rendered idols, signifieth properly Tormina, cruciatus, pains, and throes, and straits. Idolaters heap up sorrows to themselves, and terrors of conscience. See Psa 16:4. {See Trapp on "Psa 16:4"}

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 45:16-17. They — The idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse, shall be ashamed, &c. — Hebrew, בושׁו וגם גכלמר כלם, They are ashamed, they are even confounded, all of them; that is, after the completion of this prophecy. They shall go — Hebrew, הלכו, they go, to confusion together, the makers of idols — Both the artificers, and the masters that set them on work, and consequently all their worshippers. “The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God’s counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted (Isa 45:17) with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, עד עולמי עד, usque ad secula eternitatis, to the ages of eternity.” — Bishop Lowth.

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

The way in which this God who hides Himself is ultimately revealed as the God of salvation, is then pointed out in Isa 45:16, Isa 45:17 : "They are put to shame, and also confounded, all of them; they go away into confusion together, the forgers of idols. Israel is redeemed by Jehovah with everlasting redemption: ye are not put to shame nor confounded to everlasting eternities." The perfects are expressive of the ideal past. Jehovah shows Himself as a Savour by the fact, that whereas the makers of idols perish, Israel is redeemed an everlasting redemption (acc. obj. as in Isa 14:6; Isa 22:17; Ges. 138, 1, Anm. 1), i.e., so that its redemption is one that lasts for aeons (αἰωνία λύτρωσις, Heb 9:12) - observe that teshū‛âh does not literally signify redemption or rescue, but transfer into a state of wide expanse, i.e., of freedom and happiness. The plural ‛ōlâmı̄m (eternities = αἰῶνες aeua) belongs, according to Knobel, to the later period of the language; but it is met with as early as in old Asaphite psalms (Psa 77:6). When the further promise is added, Ye shall not be put to shame, etc., this clearly shows, what is also certain on other grounds - namely, that the redemption is not thought of merely as an outward and bodily one, but also as inward and spiritual, and indeed (in accordance with the prophetic blending of the end of the captivity with the end of all things) as a final one. Israel will never bring upon itself again such a penal judgment as that of the captivity by falling away from God; that is to say, its state of sin will end with its state of punishment, even עב עד־עולמי, i.e., since עד has no plural, εἰς αἰῶνας τῶν αἰώνων.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

ashamed--"disappointed" in their expectation of help from their idols (see on Isa 42:17; Psa 97:7).

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 16. They shall be ashamed - "They are ashamed"] The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God's counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, to the ages of eternity. But there is not only a sudden change in the sentiment, the change is equally observable in the construction of the sentences; which from the usual short measure, runs out at once into two distichs of the longer sort of verse. See Prelim. Dissert. p. 66, &c. There is another instance of the same kind and very like to this, of a sudden transition in regard both to the sentiment and construction in Isa 42:17.

"His adversaries"] This line, to the great diminution of the beauty of the distich, is imperfect in the present text: the subject of the proposition is not particularly expressed, as it is in the line following. The version of the Septuagint happily supplies the word that is lost: οἱ αντικειμενοι αυτῳ, "his adversaries," the original word was צריו tsaraiv. - L.

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

They shall be ashamed, and also confounded, all of them,.... This refers not to any persons spoken of before; not to Israel or the church, or converts among the Gentiles that came to her; but to those that follow, of whom the same is said in other words:

they shall go to confusion together, that are makers of idols; the Targum is,

"worshippers of images;''

both may be designed: this refers to the first times of the Gospel, and its coming into the Gentile world, and its success there; when the oracles of the Heathens were struck dumb; idols and idol temples were forsaken; and Paganism was abolished in the Roman empire; and when the gods they served could not help them, but they fled to the rocks to hide them from the wrath of God and the Lamb, Rev 6:15.

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

They shall be ashamed and confounded - That is, they shall find all their hopes fail, and shall be suffused with shame that they were ever so senseless as to trust in blocks of wood and stone (see the notes at Isa 1:29; Isa 20:5; Isa 30:5; Isa 43:17).

They shall go to confusion - They shall all retire in shame and disgrace. That is, when they have gone to supplicate their idols, they shall find them unable to render them any aid, and they shall retire with shame.

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

Confusion. Idolaters shall be confounded, when they shall behold the glory of the elect.

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).

They; the idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse.

Makers; either the artificers, or the chief masters that set them on work, and consequently all their worshippers; although the makers being most guilty, and the cause of the sins of others, might justly expect a higher degree of confusion.

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

16, 17. They shall be ashamed… Israel shall be saved — A marked antithesis. The sixteenth verse states the disappointment and disgust with idol religion on the part of its old devotees, (Isa_42:17,) both among Gentiles and idolatrous Jews. On the other hand, both faithful and reformed Israel, and converts thereto, with confident mien shall rejoice in conscious salvation now and evermore.

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

They shall be ashamed... shall go to confusion; rather, ore ashamed... are gone to confusion the "perfect of prophetic certainty." While the heathen that join themselves to Israel partake of their glory and salvation, such as abide by their idols are covered with shame and confusion.

Vers. 16-19. What shall the end be?

Things are rightly tested by their issues. We do well to ask To what is this course tending? in what will it terminate? Taken in a deep and full sense, though not in a short and shallow one, "all is well that ends well." The prophet says that idolatry will be condemned in the ultimate and utter overthrow and confusion of its victims (ver. 16), while true piety will be finally and fully established (ver. 17). Of this there was the most ample security (vers. 18, 19). We infer, generally

I THAT EVIL ENDS IN OVERTHROW AND DISHONOUR. It is not idolatry only which, when the last stage is reached, is covered with confusion. It is the doom of all departure from the righteous will of God. Self-indulgence has its pleasant hours; but it conducts by a sure road to disease and early death. Crime has its successes; but it spends its last days within prison-walls. Greed has its own wretched gratification; but it earns general and unspeakable contempt. Worldliness wins its honour and "has its reward;" but it ends in heart-ache and bitter disappointment, Rapacity and injustice do often wring treasures from the wronged and suffering; but they end in exposure, in condemnation, in ruin.

II THAT OBEDIENCE ENDS IN BLESSEDNESS AND HONOUR. It is not confounded nor ashamed; it is saved it "seeks not God"s face in vain." It "inherits the land." Though much may be endured, yet a great deal more is gained, by a complete surrender of self to the service of Christ. (see Mar_10:29, 30) It ensures that without which all earthly possessions and all human honours are worthless, with which they can be cheerfully foregone. It brings peace of mind, joy of soul, growth in goodness, victory over the world, Divine favour and guidance, eternal glory.

III THAT OF THIS RESULT WE HAVE THE MOST AMPLE SECURITY. It rests on the foundations of:

1. Divine power. On the "thus saith the Lord," on the word of him who "created the heavens and formed the earth.

2. Divine wisdom. On the word of him whose presence is attested by his handiwork: "He created it not in vain.

3. Divine righteousness. "I the Lord speak righteousness, I declare things that are right." The power, the wisdom, and the righteousness of God are to us the all-sufficient pledge that we shall not seek his face in vain, but shall find that the earnest seeker after God will find all that will fill his heart, ennoble his life, and secure a glorious and immortal destiny. C.

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

“They are ashamed and also confounded all of them together, they are gone into confusion (or away in confusion), the carvers of images.” Unless we assume, without necessity or warrant, an abrupt and perfectly capricious change of subject, this verse must contain the conclusion of the process described in the foregoing context. We might therefore expect to find Egypt, Ethiopia, and Seba, introduced again by name; but instead of these, the sentence closes with a general expression, which has already been referred to as a proof that the war in question is a spiritual war, and that the enemies to be subdued are not certain nations, in themselves considered, but the heathen world, the vast mixed multitude who worship idols. These are described as the carvers or artificers of images, which strengthens the conclusion before drawn, that the smith and carpenter and cook and baker and cultivator of Isa 44:12-16, are one and the same person, viz. the idolatrous devotee himself.

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

They will all be ashamed and disgraced together; those who carve idols will walk in humiliation

These two lines share similar meanings, with the second clarifying the subject of the first. (See: Parallelism)

They will all be ashamed and disgraced together

The words "ashamed" and "disgraced" mean basically the same thing and emphasize the intensity of shame. This can be stated in active form. AT: "Their idols will leave them all completely ashamed" (See: Doublet and Active or Passive)

will walk in humiliation

Living in continual humiliation is spoken of as if it were walking in humiliation. AT: "will be continually humiliated" (See: Metaphor)

Israel will be saved by Yahweh

This can be stated in active form. AT: "Yahweh will save the people of Israel" (See: Active or Passive)

you will never again be ashamed or humiliated

Here "you" refers to the people of Israel. The words "ashamed" and "humiliated" mean basically the same thing. This can be stated in active form. AT: "No one will ever humiliate you again" (See: Active or Passive and Doublet)

translationWords

shame

false god

walk

humiliate

Israel

save

Yahweh

eternity

save

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

master painters Heb. חָרָשֵׁי צִירִים, the master painters of the idols, from among the pagans.

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.

They shall go with confusion, etc. They that make the idols, and come with honour to those that send for them, shall go, etc. צירים Messengers. Comp. ציר an ambassador (Jer. 49:14). הלכו They shall go. They shall return to their land.

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.