Isaiah 46:5

The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God.

I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs,

1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (Isa 46:5): To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live. To whom then can we liken God? Isa 40:18, Isa 40:25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion.

2. He exposes the folly of those who made idols and then prayed to them, Isa 46:6, Isa 46:7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose: They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some lavish gold out of the bag to make an idol of it in the house, while others hoard up gold in the bag to make an idol of it in the heart; for covetousness is idolatry, as dangerous, though not as scandalous, as the other. They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (Isa 46:7): They bear him upon their own shoulders, and do not hire porters to do it; they carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal, and he stands. They take a great deal of pains to fasten him, and from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves?

3. He puts it to themselves, and their own reason, let that judge in the case (Isa 46:8): "Remember this, that has been often told you, what senseless helpless things idols are, and show yourselves men - men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols." Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of; bring them again to mind, recall them into you memories, and revolve them there. O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves."

4. He again produces incontestable proofs that he is God, that he and none besides is so (Isa 46:9): I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: "Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that I am God and there is none else." This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Exo 15:11. (2.) To the sacred prophecy. He is God alone, for it is he only that declares the end from the beginning, Isa 46:10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied, Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in the latter days, what their end should be, and wished they were so wise as to consider it, Deu 32:20, Deu 32:20. From the beginning of an event he declares what the end of it will be. Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to find out the work that God makes from the beginning to the end, Ecc 3:11. He declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is God, and none else; it is he, and none besides, that can say, and make his words good, "My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it." As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that God will do all his pleasure, Psa 135:6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, Isa 46:11. God by his counsel calls a ravenous bird from the east, a bird of prey, Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Mat 24:28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God's counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: "I have spoken of it by my servants the prophets, and what I have spoken is just the same with what I have purposed." For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he will do it, for he will never change his mind; he will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: I have spoken it, I will also bring it to pass. Dictum, factum - no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done," but, "I will do it." Heaven and earth shall pass away sooner than one tittle of the word of God.

II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, Isa 46:12, Isa 46:13.

1. This is addressed to the stout-hearted, that is, either, (1.) The proud and obstinate Babylonians, that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they followed after the law of righteousness, they attained not to righteousness, because they sought it not by faith, Rom 9:31, Rom 9:32. They perished far from righteousness; and it was because they were stout-hearted, Rom 10:3.

2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (Isa 2:3), thither the Redeemer comes (Isa 59:20, Rom 11:26), and it is Zion's King that has salvation, Zac 9:9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: "I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Psa 85:9. Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore, though it tarry, wait for it; wait patiently, for he that shall come will come, and will not tarry."

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Isa 46:5 To whom will ye liken me, and make [me] equal, and compare me, that we may be like?

Ver. 5. To whom, {a} then, will ye liken me? {b} &c., ] q.d., To which of your paramours? for here the Lord returneth to his discourse against idolaters and their idols, earumque inanitatem et inopiam demonstrat, inveighing against them with no less stomach and indignation than a jealous husband against his adulteress’s gallants. Let every godless person, who idoliseth his lusts, think he heareth God thus bespeaking him, as in this text.

{a} Pathos habent verba me et cui. - A Lapide.

{b} Ibid.

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_46:5

To whom will ye liken Me?

--

Idols cannot represent God

The Jews might have alleged that they served not the false gods of the Gentiles, but the God of Israel; and that they used images when they worshipped Him only that they might have before their eyes, like other nations, some beautiful object. This delusive notion is here reprobated; and they were taught that there is neither likeness nor equality betwixt the true God and these foolish pretended resemblances made of Him by the hands of men. (R. Macculloch.)

God incomprehensible by mere reason

God asserts an immeasurable difference between Himself and all created beings.

1. We distinguish the Creator from every creature by declaring Him self-existent. There is no way of accounting for the origin of everything except by supposing something which never had origin. Nothing could have begun to be unless there had been something which never began to be. Here is the grand distinction between the Creator and the creature: the being of the one is underived, and that of the other derived. The existence of all creatures is a dependent existence; it has been imparted by another, and may be withdrawn by that other. The existence of the Creator is a necessary existence, altogether independent, indebted to none for commencement, and resting on none for continuance. It is by His name Jehovah--that name which breathes self-existence--that God proclaims Himself inscrutable and unimaginable.

2. We learn from this the vanity of all attempts to explain or illustrate the Trinity in Unity. If we were able to produce exact instances of the union of three in one, we should have no right to point it out as at all parallel with the union of the Godhead. We ought to know beforehand that the created can furnish no delineation of the uncreated; so that it shows a forgetfulness of the self-existence of God to seek His resemblance in what He hath called into being. He best shows the workings of a sound judgment and ripened intellect who, in such a matter as the doctrine of the Trinity, submits to the disclosures of revelation, and receives it on the authority of God, though unable to explain it through any reasoning of his own. The doctrine of the Trinity is above reason, but it is not against reason.

3. Consider the paramount importance of the doctrine of the Trinity. The doctrine of the Trinity is so bound up with the whole of Christianity, that to think of removing it and yet of preserving the religion is to think of taking from the body all its sinew and its bone, and yet leaving it all its symmetry and its strength. The whole falls to pieces if you destroy this doctrine. The short but irresistible way of proving that the doctrine of the Trinity is in the largest sense a practical doctrine is to remind you that if this doctrine be false, Jesus Christ is nothing more than a man and the Holy Spirit nothing more than a principle or quality. To remove the doctrine of the Trinity is to remove whatever is peculiar to Christianity, to reduce the religion to a system of loftier morals and stronger sanctions than the world before possessed; but, nevertheless, having nothing to deserve the name of Gospel, because containing no tidings of an expiation for sin. (H. Melvill, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isa 46:5-8. To whom will you liken me, &c. — If you be tempted at any time to exchange me for an idol, do me and yourselves the right seriously to consider, whether you can find another god, who will be more able and more ready to do you good than I have been. They lavish gold &c., and he maketh it a god — Let us suppose a god made with the greatest cost and art. They bear him upon the shoulder — From that place where he is made, unto that place where they intend to set him up. From his place shall he not remove — Or, rather, he cannot remove. He cannot stir, either hand or foot, to help his people. Remember this — Consider these things which I now speak, O ye Israelites; and show yourselves men — Act like reasonable creatures, and be not so brutish as to worship your own works: be so wise and courageous as to withstand all solicitations to idolatry. Bring it again to mind, O ye transgressors — Think of this again and again, O ye who have been guilty of this foolish sin, and who, therefore, are obliged to take the better heed, lest you should relapse into it again.

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

GOD INCOMPARABLE

Isa_46:5. To whom then will ye liken Me? &c.

I. THE DOCTRINE TAUGHT BY THE PROPHET. Evidently that God is incomparable. He is so—

1. In the splendour of His perfections. He is self-existent, omnipotent, &c. (Exo_34:6-7; Psa_83:18; P. D. 1502, 1508). “Who by searching,” &c.

“This awful God is ours,

Our Father and our Love,

He will send down His heavenly powers,

To carry us above.”—Watts.

2. In the universality of His dominion. “Created beings have only a limited and confined sway, but God’s kingdom ‘ruleth over all.’ ”

3. In the transcendence of His beneficence. He is “abundant in goodness and truth” to all, even to the unthankful and evil (Mat_5:45), but His believing people are the special objects of His munificent grace (1Ti_4:10). They have “a peace that passeth all understanding” (Php_4:7); a “joy unspeakable,” &c. (1Pe_1:8); a hope blooming with “immortality and eternal life” (Rom_15:13); and the glory reserved for them is so great that “it doth not yet appear” (1Jn_3:2).

II. THE SENTIMENTS IT SHOULD INCITE IN US.

1. The deepest reverence for God (Psa_89:7). Where this does not prevail, there is no true worship.

2. The profoundest attachment to God (Psa_18:1).

3. The sublimest confidence in God (Psa_46:1-7). He is infinitely worthy of our confidence.—Alfred Tucker.

THE CHARACTER AND SINFULNESS OF IDOLATRY

Isa_46:5-9. To whom will ye liken Me? &c.

Its prevalence has been common to every age and to every people.

I. THE CHARACTER OF IDOLATRY.

1. It is the greatest dishonour that can be put upon God. It is the open denial of His supreme authority and exclusive claim on the worship of His creatures. It is the utterance of a falsehood against all His attributes. The number of the gods worshipped is a lie against His unity; their corporal character is a lie against His pure spirituality, &c.

2. It is connected with all that is debasing to the mind and character of its votaries. This debasement is its natural effect. Its worship is vicious. Its system of human sacrifice—degradation of woman and the sacred institution of marriage—infanticide. Hence idolaters are degraded in intellect, polluted in heart, miserable in life.

II. THE SINFULNESS OF IDOLATRY. This appears—

1. In God’s hatred of it. His perfections require Him to hate it. His language concerning it, and His conduct towards those who commit it, as recorded in His word, exhibit the detestation in which it is held in the divine mind (Jer_14:4; Jer_16:18; Eze_8:6; 2Ch_15:8; Eze_16:26; 1Pe_4:3). His hatred of it appears in His prohibition of it (Exo_20:3, &c), and in the threatened punishments connected with it (Deu_7:2-5, &c.)

2. In God’s earnest and repeated entreaties to the Jews not to commit it (Jer_44:4, &c.) These entreaties are the expressions of—

(1.) His regard to His own glory. He is jealous of His honour.

(2.) His compassionate desire for the welfare of those to whom He speaks. He does not look with unconcern upon them.

CONCLUSION.—These considerations furnish the strongest motives to missionary enterprise and zeal.—J. Johnston, M.A.: Sermons, pp. 336–360.

THE TWO-FOLD REVELATION OF GOD

(For Trinity Sunday.)

Isa_46:9-10. I am God, and there is none else, &c.

Between the Old and New Testaments there is essential doctrinal agreement. The older revelation prepared the way for the newer, while the newer is the fulness of the older. The New Testament writers assume the Divine inspiration and authority of the Old. They refer to institutions, incidents, and historical characters in the Old as illustrating, confirming, or enforcing their own instructions.

The Jew and the Infidel would possess an immense advantage, if the two parts of Scripture were in essential disagreement. If they made opposite representations of the Divine character, both could not be true. The Supreme would not contradict Himself about Himself. In the literature of the day we sometimes meet with references to the God of the Jews as different from the God of the Christians; so that it is worth while to show that they are one and the same (H. E. I. 633–635).

The Divine existence is assumed. When a sovereign makes a treaty with a distant nation, he does not, in any part of it, announce his own existence. It is already known. “The invisible things of Him from the creation are clearly seen—even His eternal power and Godhead.”

But nature cannot teach everything we desire to know respecting God. It leaves us longing for further information which it cannot supply. Divine revelation supplies it. God has condescended in His Word to reveal Himself. What may be gathered from the two parts of Scripture respecting the Divine nature?

I. THE DIVINE UNITY. When revelation has been absent, men have glided into polytheism and idolatry. To the numerous effects of Divine power they have assigned separate divinities. Finding themselves ignorant and sensuous, they have persuaded themselves that worship can be best maintained by representations of these divinities in wood, stone, silver, and gold. Hence the testimony of Judaism to the unity and spirituality of the Divine nature (Deu_6:4; Isa_44:6). By the first preachers of the Gospel these points were emphasised in opposition to the polytheism and idolatry of the Greek and Roman world. They demanded that men should turn from dumb idols to serve the living and true God.

And yet it is a unity that is consistent with the idea of Trinity. It is in accordance with the idea of Old Testament Scripture to prepare the way for the fuller revelation of truth in the New, rather than complete the revelation. The names of the Divine Being are put in the plural number although associated with singular verbs. The determination to bring the human race into existence is announced in the plural form: “Let Us make man.” The wonderful and mysterious Angel of the Covenant appears on several special occasions. In many passages the phrase, “the Spirit of the Lord,” occurs as descriptive of attributes, qualities, and acts which belong to a Divine Person. In Isa_63:10 the three persons of the Godhead seem to be mentioned. In the New Testament, while there is a similar distinctness of testimony to the Divine unity, there are still clearer intimations of the Divine Trinity. The Father is spoken of as God; so is the Son; so is the Holy Spirit. There is the formula of baptism. There is the Apostolic benediction. There is the place of each in the economy of redemption (H. E. I. 4816–4821).

II. THE DIVINE HOLINESS. We find the same teaching in both Testaments respecting this. Essentially separated from evil, He hates it, and delights only in what is pure. Old Testament presentations of this great fact (Lev_19:2; Isa_6:3, &c.; H. E. I. 2275). Thus the New Testament, representing the Divine redemption as intended to restore its subjects to the pristine image of God, exhorts Christians to seek after holiness (1Pe_1:15-16; Eph_4:24). In the moral and providential government of man, He proceeds on the principle of law, righteousness, judgment (Deu_32:4). Thus the New Testament points out to believers that their bodies, being delivered from sin, are made “the instruments of righteousness.” The Judgment Day is “a day of wrath and revelation of the righteous judgment of God.” The awful death of the Son of God on Calvary has its mystery explained by reference to God’s righteousness (Rom_3:24-25).

III. THE DIVINE FAITHFULNESS. His purposes are unchangeable as His nature. They are formed with perfect intelligence of all they involve. They stretch through all time and eternity. They are firm as the everlasting hills. “I am the Lord; I change not, therefore ye sons of Jacob are not consumed.” The history of the Jewish and the establishment of the Christian Church is an illustration of God’s unswerving faithfulness to the purpose He has formed.

IV. THE DIVINE LOVE. His disposition is to show kindness. Both Testaments are full of this. Nature is filled with arrangements for the well-being of His creatures. Remember, it is goodness to a world of sinners. It is goodness that has deepened into pitying love, and has provided forgiving mercy at the extremest cost. What does the Old Testament say? (Exo_34:6.) What says the New? (Rom_5:8; Joh_3:16.)

The two parts of Divine revelation agree respecting the Divine nature. We may learn hence—

1. The value of the written word. The continuity of Scripture is an important element. The fringes of Deity may be seen by the mere student of nature, but the inner glory can only be known to the student of revelation. Fearful to think of being in the hands of One of whose disposition you are ignorant. Without the Bible you could know nothing satisfactorily nor certainly of God. Prize and study it, that God may grow into your thoughts.

2. The importance of sympathy with God. How do you stand affected toward this great and glorious Being? Do you approve of Him, i.e., of His revealed character? Do you love Him? Is it a pleasant thing to think of and hold communion with Him? Do you thank and trust Him?

3. The blessedness of an interest in God. Through sin, He may become the condemning Judge. But His present attitude is that of the redeeming God. His counsel stood through the ages, and it was His pleasure to send His Son in the fulness of time. If you accept Christ, you are reconciled to Him; you have all spiritual blessings and full salvation.—J. Rawlinson.

THE SEVEN SLEEPERS; OR, THE USES OF KNOWLEDGE OF THE PAST

Isa_46:9-10. Remember the former things of old, &c.

There is a legend of the early Christianity, whose ready acceptance within a few years of its origin is not less remarkable than its wide diffusion through every country from the Ganges to the Thames. In the middle of the fifth century, the resident proprietor of an estate near Ephesus was in want of building-stone. His fields sloped up the side of a mountain, in which he directed his slaves to open a quarry. In obeying his orders they found a spacious cavern, whose mouth was blocked up with masses of rock artificially piled. On removing these, they were startled by a dog suddenly leaping up from the interior. Venturing farther in, to a spot on which the sunshine, no longer excluded, directly fell, they discovered, just turning as from sleep, and dazzled with the light, seven young men, of dress and aspect so strange that the slaves were terrified, and fled. The slumberers, on rising, found themselves ready for a meal; and the cave being open, one of them set out for the city to buy food. On his way through the familiar country (for he was a native of Ephesus) a thousand surprises struck him.… Before his errand is quite forgot, he enters a bread-shop to make his purchase; offers the silver coin of Decius in payment; when the baker, whose astonishment was already manifest enough, can restrain his suspicions no longer, but arrests his customer as the owner of unlawful treasure, and hurries him before the city court. There he tells his tale: that with his Christian companions he had taken refuge in the cave from the horrors of the Decian persecution; had been pursued thither, and built in for a cruel death; had fallen asleep till wakened by the returning sun; and crept back into the town to procure support for life in their retreat. And there too, in reply, he hears a part of the history which he cannot tell: that Decius had been dethroned by death nearly two centuries ago, and Paganism by the truth full one. It is added, that the young man conducted certain persons to the cave; and that the seven sleepers, having given their parting blessing to those present, sank in the silence of natural death.

For the purpose of experiment, fable is as good as fact. The citizens and the sleepers were awestruck at each other; yet no one had been conscious of anything awful in himself. The sleepers were proofs that the old, dead times were once alive. Would not the men, returning to their homes, be conscious of understanding life anew? Would they not look down upon their children, and up at the portraits of their ancestors, with a perception from which a cloud had cleared away? Would the nearness of God, spoken of by the prophets, appear any more as idle words? No; the revelation of a reality in the past, would produce the feeling of an unreality in the present. Whence would spring an influence like this? The essence of it is simply this: The Past stood up in the face of the Present, and spake with it: and they found each other out: and each learned, that he beheld the other with true eye, and himself with false. The lesson is not set beyond our reach. Our ties with other days are not broken. The legendary youths are but the impersonations of history. The story is a parable of the relation between historical perception and religous faith.

I. The great end of religion is to distinguish in our existence its essential spirit from its casual forms. This its great end is its great difficulty. Experience mixes the two, and arranges nothing according to its worth. The dress that clothes the body, and the body that clothes the soul, appear always together, and tempt us to exaggerate the trivial and depreciate the great. That which a man has, and that which he is, move about together and become confounded with each other. It is the business of faith to see all things in their intrinsic value. Time is apt to take away a truth for each one that he gives. Insight often tarries with the child. It is an abuse of the blessings of experience, that it stupefies us with its benumbing touch. The great use of custom is to teach us what to expect; this is the true school for the active, working will. But for the thoughtful, wondering affections, a higher discipline is needed. Only by baffled anticipation do we learn to revere what is above us. In shaking off the heavy dreams of custom, religion receives the greatest aid from history. Religion strips the costume from the life that is: history restores the costume to the life that was; and thus may we see where the mere dress ends and the true life begins. The habit of realising the past is essential to that of idealising the present.

II. II. A more direct influence of knowledge upon faith intensifies it. Time, like space, cannot be appreciated by merely looking into it; we need objects for the one, events for the other. And for the ends of faith, they must be moral vicissitudes, the deeply-coloured incidents of human life; or the vastness we see we shall not love; we shall traverse the infinite, and never worship. The two states,—that in the picture of history, and that on the map of faith,—recede almost equally from our immediate experience: and the conception of the one is a sensible help to the realisation of the other. And when we invoke this aid to faith, we give it an ally, not, as might seem, accessible to learning only, but singularly open to the resources of ordinary men. Records of human affairs are supplied in the sacred writings, from which we learn the lessons of Providence. There is no grander agent than the Bible in this world. It is a discipline of priceless value; and from the extension of it, according to opportunity, whosoever is vigilant to keep a living faith will draw ever-fresh stores; and that He may better dwell in heart with Him “who declareth the end from the beginning,” “will remember the former things of old.”—James Martineau; Endeavours, pp. 475–486.

THE SCOPE AND THE STABILITY OF GOD’S PLAN

Isa_46:10. My counsel shall stand.

I. God has a purpose or plan in regard to human affairs (H. E. I. 4015–4023; P. D. 2894). If He had not, He could not predict future events, since a contingent event cannot be foreknown and predicted; that is, it cannot be foretold that an event shall certainly occur in one way, when, by the very supposition of its being contingent, it may happen either that way, or some other way, or not at all.

II. God’s plan will not be frustrated. He has power enough to secure the execution of His designs, and He will exert that power in order that all His plans may be accomplished.

III. These facts should fill His people with great joy. For,

1. if there were no Divine plan in relation to human things, the mind could find no rest—everything would have the appearance of chaos, and the mind must be filled with doubts and distractions. But our anxieties vanish in regard to the apparent irregularities and disorders of the universe, when we feel that all things are under the direction of an Infinite mind, and will be made to further His great designs (H. E. I. 4024–4030; P. D. 2906).

2. If His plans were not accomplished, there would be occasion of equal doubt and dismay. If there was any power that could defeat the purposes of God; if there were any stubbornness of matter, or any inflexible perverseness in the nature of mind; if there were any unexpected and unforeseen extraneous causes that could interpose to thwart His plans, then the mind must be full of agitation and distress. But the moment that it can fasten on the conviction that God has formed a plan that embraces all things, and that all things which occur will in some way be made tributary to that plan, the mind can be calm in resignation to His holy will (P. D. 2898).—Albert Barnes, D.D.

I. THE DIVINE COUNSELS.

It is impossible for us to receive, as we do from the word of God, authentic information that there are counsels in the Divine mind as to our world, and all that dwell therein, without perceiving how much its revelations rise above the low conceptions of the wisest men of heathen antiquity, and of all who in our own day prefer their darkness and doubt to the light and certainty of heavenly truth. For—

1. We know that God, who made all things, does concern Himself with our world; that He has not left it to itself, as they thought necessary for His honour; that His regards are not confined to what men call great; that even individuals are noticed by Him (Psa_33:13-15; Psa_33:18-19, &c.)

2. This interposition is one of counsel,—of deliberation and wise purpose. It is not the intervention of a blind power; not of an intelligence which some have fancied to be bound by what they have called a fixed and determinate plan; but one of counsel; that which possesses infinite resources, &c. Of this, all nature is a standing indication, but still more clearly and impressively, the divine government.

3. God’s counsels are supreme and uncontrollable. This it is which gives to good men so entire and joyful a confidence (Pro_21:30). There is a frequent contest of counsel between His creature and God. But they are weak, because they are bounded as to extent, and time, and power.

II. THE STABILITY OF THE DIVINE COUNSELS. Illustrated by—

1. Ancient instances of the fulfilment of delayed purposes—Abraham, the promise of Canaan to his seed, expiration of Judah’s captivity, Daniel, the first promise of the seed of the woman.

2. The steadfastness of His holy law—the same in all ages and dispensations.

3. The constant connection of painful fear and misery with sin.

4. The established order of human salvation—as of old, so now. And God will never change it.

5. The uniform experience of good men. Take the effects of prayer—as of old, so now.

CONCLUSION.—What encouragement we thus have to trust God, not only for ourselves, but also as to His Church and the world! (Psa_33:11). R. Watson: Works, vol. iii. pp. 298–305.

THE PLEASURE OF GOD

Isa_46:10. And I will do all My pleasure.

To most men this assertion is exceedingly distasteful. It shows that God has His purposes, and that they will all be accomplished. Men are willing that God should reign in heaven, but they are infinitely unwilling that He should do His pleasure with them. The fierce cry that comes up from the rebel heart is, “Let me manage my own concerns—let not this God have rule over me!” Notwithstanding this opposition of men, God still reigns. And He will rule in all ages and in all worlds. He will do all His pleasure. This sentiment is proved—

I. By the testimony of Scripture (Ecc_8:3; Dan_4:35; Isa_14:24, &c.) Surely, if there is a doctrine in the Bible, prominent as the sun in the heavens, it is God’s sovereignty as a ruler.

II. By the grand characteristics of God. He is the only self-existent being in the universe. He is everywhere present. Not only can He plan in accordance with infinite wisdom, mercy, and justice, but He has omnipotent power to execute these purposes. He knew from eternity what would come to pass. In reference to the future there is neither ignorance nor doubt. We must either deny His foreknowledge, or admit that His plans are fixed, and that He “will do,” &c. Not that He taketh pleasure in the sins of men—His soul abhorreth them. He made man free to choose. He knew that he would choose evil as well as good; and, for reasons satisfactory to His own mind, He determined to allow it (H. E. I. 2275–2282).

III. By the history of God’s universe.

1. The history of the fallen angels shows it. When they sinned, God banished them from heaven. This was the just punishment of rebellion. It was the act of a sovereign; for when man rebelled against the same God, and the same punishment was threatened, a voice was heard in heaven, “I have found a ransom.”

2. The history of nations shows it. Those nations most prospered, most arrogant, and most likely to trample down the weak, have toppled over. They have become a wonder and a warning to the nations of the earth, while God has strengthened the weak and established the feeble. How prominent has been the intervention of God in the birth, infancy, and growth of our own nation! He made us and kept us a Christian nation.

3. The history of each man proves it. How many things in that history are beyond man’s control!—his birth, &c. All these different persons have within them a consciousness of right and wrong. They are free to learn and to choose. If they do wickedly, they will be punished in accordance with the light which they may have. And yet, how stupendous is the difference! And God has allowed it. Let not man complain of God’s sovereignty, but rather praise Him, that He has made you to differ from those who have been given up to poverty, superstition, degradation, and crime.

(1.) The plans of men depend for success upon the pleasure of God. No man can control events that are future; for these results may depend upon a thousand incidents that can neither be seen nor avoided. Man may possess the most consummate wisdom, &c., and yet he may fail. Like Pharaoh, Absalom, and Haman, evil men everywhere are doomed to disappointment.

(2.) The conversion of men depends upon the pleasure of God. He has provided salvation for all; has given to all the power of securing it; desires that all should have it; and yet He allows some to reject it, while He induces others freely and earnestly to seek it. Every Christian must exclaim with the apostle, “By the grace,” &c. Not that God converts man by almighty power, without the use of means; or that He moves minds and worlds by the same force. Neither did He make some on purpose to be destroyed. [1471]

[1471] The utmost wisdom is necessary in the statement of this part of this subject. Inexperienced preachers should be silent concerning it. Whoever refers to it in the pulpit should have clearly in his own mind, and make clear to others, the truths in H. E. I., 1776–1797, 2276–2284.—R. A. B.

(3.) The pleasure of God will be accomplished in the death of His creatures. How strangely and unexpectedly do men die! But the time and the way are settled by the pleasure of God.

CONCLUSION.—Do you object to the will of God? You cannot prevent it, and why resist it? Is it not His pleasure to do you good? Resistance is futile and fiendish. Yield.—W. Newell, D.D.: The American National Preacher, vol. vii. pp. 135–142.

The dominant facts in this chapter are these—that God had determined to deliver His ancient people from their bondage in Babylon, and that He was strong enough to carry out this purpose. To us even the mention of His strength seems unnecessary; but those to whom the deliverance was promised needed to be assured of the power of Jehovah to carry out His purpose. Humanly speaking, their deliverance seemed impossible. How would a similar promise seem now to the few Poles included in the German empire? God always meets the needs of His people, and therefore the whole chapter is so constructed as to produce faith in its climax: “My counsel shall stand, and I will do all my pleasure;” and then there is added a symbolical explanation of the manner in which the Divine purpose would be accomplished (Isa_46:11).

History tells us that these Divine promises were literally fulfilled. Cyrus, carrying out his own plans, unconsciously accomplished the plan of God with regard to Israel. Remembering what God is, this does not surprise us. Read historically, this declaration gives us no trouble whatever, but pleases us; but if we enlarge its reference, and read it prophetically, it causes us much perplexity. Two things tend to perplex us—

1. God has promised to accomplish great things in the future for this human race of ours (Isa_2:4; Isa_11:9, &c.)

2. In the condition of the human race now, there are many things which we find it difficult to believe can be in accordance with God’s pleasure. E.g., in the Ten Commandments He has shown that certain things are pleasing and other things displeasing to Him; but in the conduct of men His pleasure in regard to all these things is set at nought. In the New Testament we are told that it is not His will that any should perish, but that all should come to knowledge of the truth; but the majority of the human race live and die ignorant of the salvation which His Son purchased for them at so great a cost. Remembering these things, there springs up in our minds a difficulty which shapes itself thus: If God could not order things according to His pleasure now, what guarantee have we that He will be able to order things according to His pleasure hereafter? A great assumption here!

Another consideration seems at first somewhat to relieve the difficulty, viz., that nothing could exist were it not God’s pleasure that it should exist, for nothing could exist without His permission. But afterwards it appears to increase the difficulty, for what awful things He permits!

Along this line we do not find that which dispels the mystery; no morning-sun dispersal of the mists that have lain all night along the valley. But we do find that which calms and strengthens us even when the mystery is full in our view. For the mystery has been permitted. By God, who is more than infinite in wisdom and irresistible in power; He is also absolute in righteousness and perfect in love. This, through faith, we are sure of. Therefore we are sure of another thing—that the pleasure which gave the permission that puzzles us was wise, righteous, merciful. Our faith goes beyond the old declaration concerning the mystery of evil, that it is a necessary result of the choice God made in the alternative that lay before Him—that of being content with the creation of a material universe, or of adding to it a moral universe, with all its tremendous evil possibilities. He was pleased to choose the latter, we believe also, because He foresaw that the blessings ultimately thus secured would infinitely transcend the evils that might temporarily result from it. Therefore it was a good pleasure.

In this faith we are confirmed by the clear teaching of His Word that it is His custom to regard the results of a process or of an act more than the process or result itself. This is clearly brought out in what we are told—

1. As to the purpose of His dealings with His children. He often subjects them to purposes involving great pain, but the result is more than a compensation for all the pain (Heb_12:10).

2. As to His dealings with His Son. “It pleased the Lord to bruise Him.” What an amazing declaration! What woe was involved in the “bruising!” It pleased Him, because He did not look only at the hours during which Jesus hung upon the cross.—In like manner, He was pleased to make the choice out of which woes so terrible have sprung, because He looked at the ultimate result, and saw that it would justify the choice. It will do more than that!

At length, moreover, it will be seen that His pleasure was good, not only us it concerned the great family to which we belong, but also as it concerned each individual in that family. There is yet to be such disclosures concerning God’s complete dealings with such cases as are referred to in the preceding outline, as will show us that God’s providence is not like Turner’s paintings—pleasant when looked at only in the mass.

We are sure, then, that the pleasure of the Lord is always a good pleasure; and 2, that it will be found to be a victorious pleasure. It will be found that it is not in vain that in Him omnipotence is allied to wisdom, righteousness, and love. This will be seen, 1, in regard to the redemptive work now in progress in each of His children (Jud_1:24).

2. In regard to the redemptive work now being carried on in the world by Christ (chap. Isa_53:6-7). The results will be a glorious fulfilment of a preceding prophecy (chap. Isa_45:23-25).

Out of all this there should be practical outcomes.

1. As Christian men we should be valiant in our personal struggle against temptation (Rom_8:37).

2. As Christian workers we should be always diligent and hopeful, knowing that however hard our work may be, the success of that work is certain (1Co_15:58).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

The people of God, setting their own calamity, and the flourishing estate of the Babylonians, should be tempted to think that their God was not so mighty as the idols of their enemies: therefore he describeth the original of all the idols to make them to be abhorred of all men: showing that the most that can be spoken in their commendation, is but to prove them vile.

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

(Isa 40:18, Isa 40:25).

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

(5) To whom will ye liken me?—The argument against idolatry is renewed in nearly its old form (Isa_40:18-25; Isa_44:9-17). The fate of Bel and Nebo is urged against those who thought that they might worship Jehovah as those deities had been worshipped. Such had been the sin of the calves at Bethel and at Dan. Like it had been the act of Israel when it had carried the ark into battle against the Philistines (1Sa_4:5).

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

5. Comp. the similar question of Isa_40:18, which as here introduces a sarcastic description of the manufacture of idols.

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.

To whom will ye liken me?.... Was it lawful that any likeness might be made, which yet is forbidden, Exo 20:4 what likeness could be thought of? is there any creature in heaven or earth, among all the angels or sons of men, to whom God can be likened, who has done such works of power, and acts of grace, as to care and provide not only for the house of Israel, from the beginning of their state to the close of it, but for all his creatures from the beginning of life to the end thereof, yea, from the beginning of the world to the end of it, and has shown such special grace and goodness to his chosen people, in such a kind and tender manner?

And make me equal; or any equal to him in power and goodness, since all are but worms, dust, and ashes, as the small dust of the balance, yea, as nothing in comparison of him.

And compare me, that we may be like? which is impossible to be done; for what comparison or likeness can there be between the Creator and a creature, between an infinite, immense, and eternal Being, possessed of all perfections, and a finite, frail, imperfect one? see Isa 40:18. To pretend to frame a likeness of such a Being, is to act the absurd and stupid part the Heathens do, described in the following verses.

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

To whom will ye liken me - (see the notes at Isa 40:18, Isa 40:25). The design of this and the following verses is to show the folly of idolatry, and the vanity of trusting in idols. This is a subject that the prophet often dwells on. The argument here is derived from the fact that the idols of Babylon were unable to defend the city, and were themselves carried away in triumph Isa 46:1-2. If so, how vain was it to rely on them! how foolish to suppose that the living and true God could resemble such weak and defenseless blocks!

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

If you are tempted or inclined at any time to exchange me for an idol, do me and yourselves this right, seriously to consider, whether you can find another God who will be more able and more ready to do you good than I have been; which if you can do, I am content you should prefer him before me; but if not, as will appear by what I am now saying, Isa 46:6,7, then it is best for you to adhere to your ancient God and Friend.

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

5. To whom will ye liken me — Compare with chap. Isa_40:18; Isa_40:25. Is the compassionate and infinite Jehovah to be compared with the contemptible idols of the heathen?

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

To whom will ye liken me? (comp. Isa_40:18) Am I to be likened to the idols of Babylon? Will you make images of me? Bethink you what the very nature of an idol is how contrary to my nature! My idol would be no more capable of helping itself or others than the images of Nebo or Bel-Merodach.

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

“To whom will ye liken me and equal and compare me, that we may be (literally, and we shall be) like?” This is an indirect conclusion from the contrast in the foregoing context. If such be the power of idols, and such that of Jehovah, to whom will ye compare Him? The form of expression is like that in Isa 40:18; Isa 40:25.

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

General Information:

Yahweh continues speaking to the people of Israel.

To whom will you compare me? Who do you think I resemble, so that we may be compared?

Yahweh uses questions to emphasize that there is no one like him. AT: "There is no one to whom you can compare me. I resemble no one, so that we might be compared." (See: Rhetorical Question)

so that we may be compared

This can be stated in active form. AT: "so that you may compare us" (See: Active or Passive)

translationWords

gold

silver

false god

bow

worship

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

and compare Me Heb. וְתַמְשִׁלֻנִי. Comp. (Job 30:19) “And I have become like (וָאֶתְמַשֵּׁל) dust and ashes.” An expression of comparison.

that we may be alike That I and he be alike, one to the other.

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.

And make me equal, that we two should be similar.—This verse is addressed to the idolaters.

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.