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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 46:5–13. His three-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And despite my exhortation you delayed in expelling such blasphemy and ungodliness, daring to compare me with those who lack being and in no way have my divinity. You esteemed me as equal to soulless wood that you shaped. You added gold and silver from contributions and made a statue from human hands, and you were not ashamed to worship it. These idols were not able to walk, let alone move, but they needed to be carried on your shoulders or dragged around by others. They are unable to hear prayers or to save.
(Verse 1, 3 and following) Hear me, house of Jacob, and all the rest of the house of Israel, who are carried from my womb, who are born from my womb. Even to your old age, I am the one, and even to your gray hairs, I will carry you. I have done it, and I will bear it; I will carry, and I will save. To whom have you likened me, and equalized, and compared me, and made me similar? You who pour out gold from the bag, and weigh silver on the scales, hiring a goldsmith to make a god, and they fall down and worship. They carry him on their shoulders, carrying and placing him in his place, and he will stand, and he will not be moved from his place. But when they cry out to him, he will not hear: he will not save them from distress. Listen to me, house of Jacob, and all the remnant of Israel who are carried from the womb, and be instructed from infancy to old age. I am, and until you grow old, I am: I will sustain you: I have made you, and I will carry you: I will support you, and I will make you safe. To whom do you liken me? See, consider those who go astray and compare gold from a bag, and silver in a scale, and hire a goldsmith. They make it into an idol, and they bow down and worship it. They lift it to their shoulders and carry it. If they place it in its rightful place, it stays and will not move. It cannot hear those who cry out to it, and it will not save them from their troubles. It is not called Jacob or Israel, as we have explained above, because it is inferior, the house of Jacob, and the remnant of Israel, due to their close relationship of flesh and blood, and they are like the waste and remnants of Israel. And it teaches that they were carried from Egypt as infants and sucklings, just as from God, as if from a mother's womb and the pregnant womb, they were carried. Not because the ineffable and incomprehensible majesty of God has a womb or a womb, feet, hands, and other members of the body; but that we may learn the affection of God through our words. Otherwise, the same is sung in the hundred and ninth psalm from the person of God. For in that place where the Seventy translated, 'From the womb before the morning star I begot you,' in the Hebrew script it has 'Merehem,' which is interpreted as 'from the womb.' But at present, not only is it written about the womb and the vulva, that is, Mebeten and Merehem but also Menni, which signifies 'from my womb' or 'from my vulva'. And the meaning is: I who have begotten you from infancy and carried you in my womb and vulva, I myself will protect you even until old age, not my own, but yours, so that divine mercy may teach them to be saved. For the Creator spares his creature, and the good shepherd lays down his life for his sheep (John 10). But the hired hand, whose sheep are not his own, sees the wolf coming and flees. Therefore, because I have made and begotten children, I will bear and carry them myself. According to the Septuagint, which says: 'You who are carried from the womb, and are taught from infancy until old age,' this signifies that it is in vain for them to meditate on the law of God day and night, not having knowledge of God, but venerating the idols of humans and animals. To the extent that they require prophetic correction, by which God speaks to them: 'To whom have you made me similar and equal?' And the rest: what gold and silver they have brought, and what idols they have made by hiring a sculptor, and what works of their hands they have worshiped, which are carried on their shoulders, and which, when nailed and fixed, are unable to move, nor are they able to benefit those who worship them. We pass over the obvious things to uncover the closed mercy of Christ.
[Isaiah] has clearly mocked the impotence of the idols. And since he had made mention of their creation from a piece of wood in a preceding passage, but gold and silver are more precious material than wood, and many people on account of the material treated the gods of gold and of silver with the greater regard, he considers it necessary to give this instruction concerning them: people collect gold and silver. They hire a goldsmith, weigh the statue he has fashioned and treat it as a god. Yet it moves with the feet of others, but if they are lacking, it stands still. Moreover, it brings no help to its worshipers. After this refutation, [Isaiah] introduces an exhortation.
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Summary
Isaiah 46:6 vividly exposes the profound futility and absurdity of idolatry, depicting the meticulous human effort and lavish resources expended in crafting a god from precious metals. The verse highlights the profound irony of people investing their wealth and skill to create an inanimate object, only to then prostrate themselves in worship before the very thing their own hands have fashioned. It serves as a stark contrast to the incomparable, self-existent God of Israel, who neither needs nor can be made by human hands, and underscores the misplaced devotion inherent in bowing before powerless idols.
Context
Literary Context
Isaiah 46:6 is situated within the "Book of Comfort" (Isaiah 40-55), a section where the prophet Isaiah powerfully declares the incomparable sovereignty of Yahweh, the God of Israel, over all other gods and nations. This particular chapter, Isaiah 46, forms a direct polemic against the idols of Babylon, contrasting their impotence with God's omnipotence. The preceding verses, Isaiah 46:1-2, describe the Babylonian gods Bel and Nebo being carried away as burdensome cargo by their worshipers, a stark image of their inability to save themselves or their devotees. Verse 6 then shifts to describe the active process of creating such idols, further emphasizing their man-made, dependent nature, setting the stage for God's declaration of His unique ability to declare the end from the beginning in Isaiah 46:10.
Historical & Cultural Context
The prophecy in Isaiah 46 is directed towards the Judean exiles in Babylon, a superpower renowned for its grand temples and numerous deities. Babylonian culture was deeply polytheistic, with elaborate rituals and significant resources dedicated to the creation and worship of idols. These idols were not merely symbols but were believed to embody the presence of the gods, requiring meticulous craftsmanship, precious materials, and daily care. The practice described in Isaiah 46:6—the melting of gold and silver, the hiring of skilled artisans, and the subsequent prostration—was a common, highly valued, and deeply ingrained aspect of Mesopotamian religious life. Isaiah's message serves as a crucial warning to the exiles not to succumb to the religious practices of their captors, reminding them of the unique nature of their God amidst a world saturated with idol worship.
Key Themes
This verse powerfully contributes to several overarching themes in Isaiah. Firstly, it highlights the folly and absurdity of idolatry, demonstrating the irrationality of worshiping something that requires human effort and resources to exist, and which is utterly dependent on its creators. Secondly, it underscores the theme of misplaced devotion and resources, showcasing how valuable wealth and skilled labor are squandered on objects that are lifeless and powerless, contrasting sharply with the true God who sustains and carries His people, as declared in Isaiah 46:4. Finally, and implicitly, it reinforces God's incomparable nature and unique sovereignty. Unlike the idols that must be carried, God carries His people; unlike the idols that are made, God is the uncreated Creator; unlike the idols that cannot speak or act, God declares the future and accomplishes His purposes, as emphasized in Isaiah 46:9-11.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to shake out" or "to scatter profusely," and by implication, "to treat lightly." In this context, it emphasizes an abundant, even excessive, expenditure of precious metals. The act of "lavishing" gold implies a generous, perhaps even wasteful, allocation of valuable resources towards the creation of something ultimately worthless.
A primitive root meaning "to fuse (metal), i.e. refine (literally or figuratively)." This term refers to a skilled artisan or refiner, highlighting that the creation of these idols was not a casual act but a professional, intentional, and costly undertaking. It underscores the deliberate human agency involved in manufacturing the object of worship.
Shortened from a word meaning "strength" or "mighty." It refers to a deity, often the Almighty, but also used for any god or idol. Here, it explicitly refers to the man-made object that is then elevated to divine status, emphasizing the profound paradox of humanity creating its own object of ultimate devotion and power.
Verse Breakdown
"They lavish gold out of the bag"
This clause describes the initial act of drawing out a significant quantity of gold from a purse or container, indicating a substantial and perhaps extravagant investment of wealth. The word "lavish" suggests an unreserved, even wasteful, outpouring of precious resources.
"and weigh silver in the balance"
This phrase further emphasizes the value and precision involved in the process. Silver, like gold, was a form of currency and a valuable commodity. Weighing it in a balance signifies careful measurement and a considerable, intentional allocation of resources, highlighting the seriousness with which these materials were dedicated to idol-making.
"and hire a goldsmith; and he maketh it a god"
This section details the human agency and skilled labor involved. People actively seek out and pay a professional artisan, a goldsmith, to transform the raw materials into a finished product. The culmination of this human effort is the creation of "a god"—a profound irony where the creature becomes the creator of its own deity.
"they fall down, yea, they worship"
This final clause describes the ultimate act of submission and devotion. After expending wealth and labor to create the idol, the worshipers then prostrate themselves before it, offering it the ultimate reverence. The repetition "fall down, yea, they worship" emphasizes the complete and utter surrender to an object of their own making, underscoring the deep spiritual blindness and misplaced adoration inherent in idolatry.
Literary Devices
Isaiah 46:6 masterfully employs several literary devices to convey its powerful message. The most prominent is Irony, as the verse starkly contrasts the immense human effort and resources poured into creating an idol with the subsequent act of worshiping that very object. The creators become the worshipers of their own creation, highlighting the inherent absurdity and self-deception of idolatry. There is also an element of Hyperbole in the description of "lavishing gold" and "weighing silver," emphasizing the excessive and perhaps foolish expenditure of wealth on something ultimately worthless. The verse also functions as a powerful Polemic, a strong verbal attack, against the practices of idol worship prevalent in Babylon, serving to discredit and mock the false gods and their adherents. Finally, the vivid imagery of the goldsmith's work and the act of prostration creates a powerful Visual Metaphor for misplaced devotion, illustrating how human beings can elevate created things to the status of the Creator.
Theological and Thematic Connections
Isaiah 46:6 serves as a foundational text for understanding the biblical critique of idolatry, emphasizing that true worship is directed only to the living God, the Creator of all things, who is utterly distinct from anything that can be made by human hands. Theologically, it underscores God's absolute sovereignty and incomparability, asserting that He alone is self-existent and powerful, in stark contrast to the lifeless, dependent nature of idols. This verse challenges humanity's innate tendency to create gods in its own image or to elevate created things—whether physical objects, wealth, power, or even self—to a place of ultimate devotion, thereby displacing the one true God. It calls believers to a radical reorientation of their hearts, resources, and worship towards the only One who can truly save, sustain, and satisfy.
Reflection and Application
While modern society may not typically engage in the literal crafting and worship of gold and silver statues, the principle of idolatry remains profoundly relevant. Idolatry, at its heart, is the act of giving ultimate allegiance, trust, and devotion to anything other than God. This verse challenges us to critically examine what we "lavish" our time, energy, affections, and financial resources upon. Do we invest disproportionately in career advancement, material possessions, social status, personal comfort, or even relationships, elevating them to a place of ultimate significance in our lives? Are we, in essence, "making" our own gods and then "falling down" to worship them, expecting them to provide the security, identity, or fulfillment that only the living God can offer? Isaiah 46:6 calls us to a radical re-evaluation of our priorities, urging us to recognize that true life and lasting satisfaction are found only in directing our worship and devotion towards the Creator, rather than the created. It invites us to dismantle the idols of our hearts and refocus our lives on the One who truly carries us and declares the end from the beginning.
Questions for Reflection
FAQ
What is the primary message of Isaiah 46:6?
The primary message of Isaiah 46:6 is to expose the utter folly, absurdity, and futility of idolatry. It highlights the profound irony of human beings expending vast resources and skilled labor to create an inanimate object, only to then bow down and worship that very object as a god. This contrasts sharply with the living, self-existent God of Israel, who is not made by human hands and is incomparably sovereign. The verse serves as a powerful polemic against the pagan practices of Babylon, urging God's people to recognize the unique nature of their Creator.
How does this ancient verse apply to modern forms of idolatry?
While physical idols of gold and silver may be less common in many modern societies, the principle of idolatry remains profoundly relevant. Modern idolatry often manifests as misplaced ultimate trust, devotion, or allegiance in anything other than God. This can include an excessive focus on wealth, career success, material possessions, social media validation, personal comfort, relationships, or even one's own intellect or achievements. Isaiah 46:6 challenges us to examine what we "lavish" our resources and affections upon, and whether we are seeking ultimate satisfaction or security from created things rather than from the Creator. It calls us to recognize that anything we elevate to God's rightful place in our lives becomes an idol, ultimately powerless to save or satisfy, much like the idols described in Psalm 115:4-7 or Jeremiah 10:3-5.
Christ-Centered Fulfillment
Isaiah 46:6, with its vivid portrayal of the futility of man-made gods, powerfully sets the stage for the unique and ultimate revelation of God in Jesus Christ. The idols described are created by human hands, requiring lavish resources and skilled labor, yet they are lifeless and powerless, unable to save or even move themselves. In stark contrast, Christ is not a created being, but the eternally begotten Son, the very image of the invisible God, as affirmed in Colossians 1:15. He is the one through whom all things were made, not one who was made, as John 1:3 declares. The human longing to "fall down" and "worship" is rightly directed to Him, for He is God incarnate, the one who truly carries His people, not one who needs to be carried. While idols are crafted from gold and silver, Christ's true value lies not in precious metals but in His divine nature and His sacrificial love, offering Himself as the ultimate Lamb of God, who takes away the sin of the world!. He is the living God who speaks, acts, and saves, fulfilling humanity's deepest need for a true object of worship and delivering us from the bondage of worshipping the created rather than the Creator, as highlighted in Romans 1:25.