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Commentary on Isaiah 46 verses 5–13
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."
(Verses 12, 13.) Hear me, you with hard hearts, who are far from justice. I have brought forth my justice: it shall not be far off, and my salvation shall not delay. I will give salvation in Zion and my glory in Israel. LXX: Hear me, you who have lost heart, who are far from justice. I have brought forth my justice, and the salvation that is from me, I will not delay. I have given salvation in Zion and glory in Israel. To those whom He had spoken before: Hear me, house of Jacob, and all the remnant of the house of Israel. And again: Return, O transgressors, to the heart, even now He calls them by the Hebrew term for unbelief, hardhearted, and according to the Septuagint, those who have lost heart and mind. This was followed by the most learned man and worthy of his name, Stephen the martyr, in his speech to the Jews: With stiff neck and uncircumcised hearts and ears, you always resist the Holy Spirit, just as your fathers did (Acts 7:51). So, they are far from the justice of God because they did not believe in it, which God, in his mercy, made to be near and to come to the lands, not wanting to delay or be far away. For he gave his salvation to Zion and his glory to Israel. Let this be said about the prophecy of the future, and the coming of the Lord and Savior. Moreover, according to history, salvation is given to Zion and glory to Israel; because God has made his justice near, to call from the East a bird and from a far land a man of his will, who would avenge the injustices of Israel and the destroyed Jerusalem, and would destroy the Medes and Persians, and the Babylonians and the Chaldeans, as the following words of the Prophet testify.
For God did not hate those whom he took out of Israel but intended salvation for them, just like the cutting and draining done by doctors. For all punishment was carried out for their advantage. He adds to the underlying form of the particular its significance for the human race. For the salvation through Cyrus is particular. That through Christ is universal. “I will not delay” is similar to “a little time it will come and will not delay.” “Zion” we take to be the church, in which we receive his salvation in glory, thus being complete in the spiritual Israel; that is, we gain a mind that, seeing God, fulfills us as children according to the promises of Abraham.
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SUMMARY
Isaiah 46:13 stands as a climactic divine declaration, assuring God's people, Israel, of His imminent and certain deliverance. It powerfully asserts that His righteousness, the very foundation of His saving acts, is not a distant or abstract concept but an active, near reality that will not be delayed. The verse unequivocally states God's sovereign intention to establish salvation in Zion, securing glory for His chosen people, thereby revealing His unwavering character, perfect timing, and ultimate plan for their restoration and well-being.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 46:13 employs several powerful literary devices to convey its message of divine certainty and imminent deliverance. The most prominent is Personification, as God speaks of His "righteousness" and "salvation" as if they are active agents that can be "brought near," "not far off," and that "shall not tarry." This imbues abstract theological concepts with dynamic agency, emphasizing God's direct and active involvement in bringing them to pass. There is also a strong sense of Emphasis through Repetition of the concept of "salvation" and the double negation ("not far off," "not tarry"), which creates a powerful assertion of certainty and immediacy, dispelling any doubt. The verse also implicitly utilizes Contrast, comparing God's active, timely, and powerful deliverance with the inert, burdensome, and helpless idols described earlier in the chapter, thereby highlighting God's unique power and faithfulness. Finally, the entire declaration is presented as a direct Divine Utterance, lending it ultimate authority, infallibility, and certainty, as God Himself speaks His unchangeable will and purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 46:13 stands as a profound declaration of God's sovereign character and His unwavering commitment to His covenant people. It reveals that God's righteousness is not merely a static attribute but an active, dynamic force that compels Him to deliver. This righteousness is intrinsically linked to His salvation, demonstrating that His saving acts are always consistent with His just and faithful nature. The promise of salvation in Zion points to God's specific plan for His people and His chosen place, foreshadowing the ultimate establishment of His kingdom and the dwelling of His presence among humanity. This verse reassures believers across all ages that God is actively working in history, bringing His purposes to fruition in His perfect timing, and that His glory is intrinsically tied to the salvation of those He calls His own. It underscores that divine promises are not subject to human timetables but will unfold according to God's unhindered will.
REFLECTION AND APPLICATION
Isaiah 46:13 offers a profound anchor for faith in a world often characterized by waiting, uncertainty, and perceived delays. It calls us to trust in God's perfect timing and His active engagement in our lives and in the grand sweep of history. When circumstances seem bleak, God's promises appear distant, or our prayers seem unanswered, this verse reminds us that His righteousness is the very foundation of His commitment to save, and His salvation will never be late according to His divine schedule. It encourages us to rest in the unwavering certainty of His character, knowing that His plans for our deliverance, both personal and collective, are being brought near and will not tarry. Our hope is not to be placed in our own efforts, the fleeting promises of the world, or the power of human institutions, but solely in the steadfast, powerful, and timely intervention of the God who carries His people from their very beginning and brings them to ultimate glory. This truth should ignite patient endurance and confident expectation within us.
Questions for Reflection
FAQ
What does "my righteousness" mean in this context?
Answer: In Isaiah 46:13, "my righteousness" (Hebrew: tsᵉdâqâh) refers to God's inherent character of justice, moral uprightness, and, crucially, His covenant faithfulness. It's not just an abstract quality but an active principle that compels God to uphold His promises and deliver His people. His righteousness is the basis for His saving acts; He saves because it is consistent with who He is and what He has pledged to do for His chosen nation, Israel. This concept of God's righteousness as an active, saving power is a recurring theme in Isaiah, often linked to His redemptive work, as seen in Isaiah 51:5-6. It signifies that God's saving intervention is always just and right.
Is this promise of salvation only for ancient Israel, or does it apply to believers today?
Answer: While the immediate historical context of Isaiah 46:13 is God's promise to deliver Israel from Babylonian exile and restore them, the theological principles are timeless and apply broadly to all who trust in God. The verse reveals God's unchanging character—His faithfulness, His perfect timing, and His commitment to bring salvation. For believers today, this means we can trust that God is actively working to fulfill His promises, both individually and globally. The ultimate "salvation" promised here finds its fullest spiritual realization in Christ for all who believe, transcending ethnic or national boundaries. Thus, while rooted in Israel's history, its message of divine certainty and timely deliverance resonates deeply with the Christian hope for ultimate redemption and the coming of God's kingdom.
What is the significance of "Zion" in this verse?
Answer: "Zion" primarily refers to Jerusalem, specifically the temple mount, and by extension, the city itself and the spiritual center of Israel. In Isaiah 46:13, God's promise to "place salvation in Zion" signifies the restoration of Jerusalem as the focal point of God's redemptive activity for His people. It points to a physical return from exile and the rebuilding of the city and temple, but also carries profound spiritual significance. Zion often symbolizes God's dwelling place and the place from which His salvation and law will go forth to the nations, as prophesied in Isaiah 2:2-3. In the New Testament, Zion takes on a broader spiritual meaning, representing the heavenly Jerusalem and the Church, where God's people gather and His presence dwells.
CHRIST-CENTERED FULFILLMENT
Isaiah 46:13 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "righteousness" that God brings near is perfectly embodied in Christ, who is Himself declared to be "our righteousness" by God (1 Corinthians 1:30). Through His sinless life, atoning death on the cross, and glorious resurrection, Christ fully satisfied God's righteous demands, making it possible for all humanity to be declared righteous before God by faith alone (Romans 3:21-26). Furthermore, the "salvation" that "shall not tarry" is definitively inaugurated in Jesus. He is the very embodiment of God's saving act, the "Lamb of God who takes away the sin of the world" (John 1:29). While Isaiah foresaw a national deliverance from exile, Christ's salvation is cosmic in scope, offered to all nations and individuals who believe. The promise to "place salvation in Zion" is fulfilled in the New Covenant through the establishment of the Church, the spiritual Zion, where God's presence dwells among His people, comprising believers from every tribe and tongue (Hebrews 12:22-24). Israel, originally designated as God's "glory," finds its truest and most expansive expression in the Church, comprised of both Jew and Gentile, united in Christ, reflecting God's glory to the world (Ephesians 2:11-22). Thus, Isaiah 46:13 points forward to the person and work of Jesus, in whom God's righteousness and salvation are fully revealed, eternally secured, and delivered without delay.