TRV
Study This Verse
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
One surviving comment on this verse from the historical church.
(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.
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Summary
Isaiah 46:7 provides a scathing critique of idolatry, sharply contrasting the inert, man-made deities of Babylon with the living, sovereign God of Israel. It vividly portrays the inherent weakness of idols, which require human effort to be transported, positioned, and maintained, possessing no power to move, speak, or deliver their worshippers from distress. This verse serves as a profound indictment against the futility of misplaced trust, underscoring the absolute dependence and powerlessness of false gods in opposition to the omnipotent and active presence of the Lord.
Context
Literary Context
This verse is deeply embedded within Isaiah's "Book of Comfort" (chapters 40-48), a prophetic section aimed at reassuring the Jewish exiles in Babylon and proclaiming God's imminent deliverance through Cyrus. The immediate preceding verses, Isaiah 46:1-2, graphically depict the ignominious downfall of Babylon's chief gods, Bel and Nebo, who are themselves carried off as plunder, unable to save their own images or their devotees. This sets up a powerful antithesis with Isaiah 46:3-4, where the Lord declares that He is the one who carries His people from birth to old age, sustaining and delivering them. Isaiah 46:7 then hones in on the physical burden and inherent powerlessness of these idols, emphasizing their complete reliance on human effort, thereby reinforcing the Lord's unique supremacy and active care for His covenant people.
Historical & Cultural Context
The historical backdrop is the Babylonian exile (586-538 BC), a period when the Judeans were immersed in a polytheistic society where idol worship was pervasive and deeply integrated into daily life and imperial power. Babylonian deities were often represented by elaborate physical images, frequently carried in grand religious processions during festivals or moved for military and political purposes, signifying their power and presence. Isaiah, speaking God's word, directly challenges this prevailing worldview, exposing the absurdity of trusting in such inanimate objects. The prophet's critique gains potency from the impending fall of Babylon to Cyrus, an event that would demonstrate the impotence of Babylon's gods in protecting their own city, let alone their worshippers. The act of carrying idols on shoulders, a common sign of reverence and importance, is ironically transformed by Isaiah into a symbol of their abject weakness and dependence.
Key Themes
A dominant theme in this passage is the Absolute Impotence of Idolatry, which is meticulously detailed. Idols are shown to be utterly powerless: they cannot move themselves, cannot speak, and cannot save, being entirely dependent on human hands for their very existence and placement. This leads to the theme of The Burden of False Worship, as the verse highlights the physical labor and ongoing maintenance required by idol worship ("They bear him upon the shoulder, they carry him"). This stands in stark contrast to the true God, who is portrayed as the one who carries His people and bears their burdens, rather than being a burden Himself. Finally, the Silence and Incapacity of Idols is a crucial theological point; despite fervent cries or desperate pleas ("one shall cry unto him"), the idol remains unresponsive ("can he not answer") and incapable of providing deliverance ("nor save him out of his trouble"). This underscores their utter uselessness in times of genuine need, a truth echoed throughout scripture, such as in Psalm 115.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to lift" or "to carry" in a wide variety of applications. In this context, it precisely describes the physical exertion and human effort required to transport the idol, emphasizing its inanimate nature and complete lack of self-locomotion. It highlights the burden idols impose on their worshippers, rather than offering any support or carrying capacity themselves.
Meaning "to deposit," "to place," or "to allow to stay." This word underscores the idol's absolute dependence on human intervention for its initial positioning and continued presence. Unlike the omnipresent and dynamic God, the idol is confined to a specific, man-designated "place" (H4725, mâqôwm), from which it cannot move on its own, further illustrating its inertness and limited sphere of influence.
A primitive root meaning "to be open, wide or free," and by implication, "to be safe," or causatively, "to free or succor." This term is pivotal as it points to the ultimate failure of the idol. Despite human cries for help, the idol is utterly incapable of providing deliverance, safety, or salvation from trouble, standing in stark contrast to the Lord, who is the true and active deliverer.
Verse Breakdown
"They bear him upon the shoulder, they carry him"
This opening clause immediately establishes the physical labor, human effort, and profound dependency associated with idol worship. The repetition of "bear" and "carry" emphasizes the heavy, inanimate nature of the idol, which possesses no inherent power or ability to move itself. It is a lifeless object, a burden to its devotees, requiring constant human intervention for its very presence.
"and set him in his place, and he standeth; from his place shall he not remove"
This section further illustrates the idol's immobility, inertness, and confinement. Humans must physically place the idol, and once positioned, it remains fixed. The phrase "from his place shall he not remove" highlights its utter lack of volition, power, or ability to act independently, presenting a stark contrast to the dynamic and sovereign God who moves freely, acts powerfully, and is not bound by physical location.
"yea, [one] shall cry unto him, yet can he not answer, nor save him out of his trouble"
This final clause delivers the devastating and conclusive verdict on the idol's impotence. Despite fervent pleas, desperate cries for help (H6817, tsâʻaq), or earnest supplication, the idol is deaf and utterly powerless. It cannot respond to prayer ("can he not answer," H6030, ʻânâh) nor provide any deliverance or salvation ("nor save him," H3467, yâshaʻ) from trouble (H6869, tsârâh), rendering it completely useless in times of genuine need and exposing the profound vanity of trusting in such a deity.
Literary Devices
Isaiah 46:7 employs several powerful literary devices to convey its message with striking clarity and force. Contrast is paramount, as the prophet meticulously sets the inert, man-carried idols against the living, active God who carries His people (Isaiah 46:3-4). This stark opposition highlights God's dynamic sovereignty versus the idols' passive dependence and utter helplessness. Irony is also powerfully evident; the very act of carrying the idol, intended to signify its sacredness and importance, instead serves to underscore its profound weakness and the physical burden it imposes on its worshippers. The idol, ostensibly a source of strength and help, is itself utterly helpless and in need of human support. Furthermore, Personification is subtly used to describe the idol's inability to "stand" or "remove" and its failure to "answer" or "save," attributing human-like actions or inactions to a lifeless object to emphasize its profound limitations and expose the absurdity of worshipping it. The cumulative effect of these devices is a vivid, memorable, and scathing critique of idolatry.
Theological and Thematic Connections
Isaiah 46:7 profoundly contributes to the biblical theology of God's incomparable uniqueness and absolute sovereignty, particularly in its stark contrast to the futility of false gods. It establishes that the true God is not a created being dependent on human hands or effort, but the self-existent Creator who sustains all things and actively intervenes in history. This verse exposes the fundamental absurdity and spiritual emptiness of idolatry: worshipping something that cannot hear, speak, or save. The theological implication is that true worship must be directed towards the living, active, and responsive God who bears His people's burdens and delivers them, rather than being a burden Himself. This theme resonates throughout the Old Testament, serving as a perpetual warning against the spiritual and practical futility of misplaced trust and a call to exclusive devotion to the one true God.
Reflection and Application
While the literal worship of carved images may seem distant to many in modern society, the profound principle of idolatry remains acutely relevant. Anything we elevate above God in our lives—be it career success, financial security, relational fulfillment, social status, self-image, political ideologies, or even comfort and personal pleasure—becomes a functional idol. Like the idols of old, these things ultimately prove to be immobile, silent, and utterly incapable of truly answering our deepest needs, providing lasting peace, or saving us from our most profound troubles. They demand our energy, time, and devotion, becoming burdens that we "carry" rather than sources of true deliverance. This verse serves as a powerful and timeless reminder to examine our hearts and priorities, identify any functional idols that subtly compete for God's rightful place, and consciously choose to place our trust and dependence solely on the living God. He is active, hears our prayers, possesses all power to deliver and sustain us through every circumstance, and uniquely bears our burdens rather than being borne by us.
Questions for Reflection
FAQ
What is the primary message of Isaiah 46:7 regarding idols?
The primary message of Isaiah 46:7 is the utter impotence and futility of man-made idols. It vividly emphasizes that these deities are inanimate objects, entirely dependent on human effort to be moved and positioned, and are completely incapable of responding to prayers or providing salvation from trouble. This passage highlights their profound contrast with the living God of Israel, who is sovereign, active, and truly able to deliver.
How does this verse relate to modern-day idolatry?
While literal idol worship may be less common in many contemporary societies, the principle of idolatry remains highly relevant. Modern-day idols are often anything that takes God's rightful place in our lives—such as money, power, possessions, career success, relationships, self-image, or even comfort and security. Just like the ancient idols, these modern "gods" ultimately prove to be incapable of providing true security, lasting peace, or genuine deliverance from life's deepest troubles. They become burdens that we carry, rather than sources of authentic help. The verse calls us to recognize that only the true God can truly answer and save.
Christ-Centered Fulfillment
Isaiah 46:7, by exposing the utter impotence of idols, powerfully anticipates the unique, active, and all-sufficient saving power of Jesus Christ. The idols are "borne upon the shoulder" by humans, "set in their place," and "cannot answer, nor save." In profound contrast, Christ is the one who bears the burdens of humanity, not as an inanimate object, but as the living God incarnate. He is the Lamb of God who takes away the sin of the world, carrying the immense weight of our transgressions on His own shoulders to the cross (Isaiah 53:4). Unlike the silent, unresponsive idols, Jesus is the Word made flesh, who speaks with divine authority, answers prayers, and offers ultimate salvation from sin and death. He is not confined to a "place" from which He cannot remove, but is the omnipresent God who ascended into heaven and now sits at the right hand of the Father, interceding for His people and possessing all power to save "to the uttermost" (Hebrews 7:25). The futility of bowing to anything other than Christ is underscored, as He alone is the true Deliverer, the one who truly hears, answers, and saves from all trouble, including the ultimate trouble of sin and eternal separation from God (Romans 10:9-10).