Isaiah 44 · The Lantern

And now hear, Jacob, my servant, and Israel, whom I have chosen:

thus saith Jehovah, that made thee, and formed thee from the womb, who helpeth thee, Fear not, Jacob, my servant, and thou, Jeshurun, whom I have chosen.

For I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring.

God himself testifies that the Holy Spirit presides over his blessings, saying, "I will put my Spirit on your seed and my blessings on your children." For no blessing can be full except through the inspiration of the Holy Spirit.

He does not cease to make mention of the creation and of his kindness after the creation.… You will not be alone in enjoying my benefits, he says, for the thirsty nations will also drink from the streams of salvation, thanks to your descendants.… He is addressing those who are in Babylon, yet it is not to them but to their descendants that he promises to give the grace of the S…

Third, he sets out a promise, where it says, I will pour out. And first, he promises divine benefit as to temporal things: I will pour out waters, that is, consolations: I will pour upon you clean water (Ezek 36:25); as to spiritual things, I will pour out my spirit; and my blessing upon your stock, as to the multiplication of gifts: I will pour out my spirit upon all flesh (Jo…

And they shall spring up among the grass, as willows by the water-courses.

For everywhere the divine writings take the willow as the type of chastity, because when its flower is steeped in water, if it is drunk, it extinguishes whatever kindles sensual desires and passions within us, until it renders completely barren and makes every inclination to the begetting of children without effect, as also Homer indicated, for this reason calling the willows d…

The willow is a type of saintly and faithful persons. As Isaiah puts it, "There shall spring up, as it were, grass in the midst of water, and the willow in ever-flowing water." So it is on people like these that we hang our instruments, when we bestow them by sharing the grace from reading from the divine Scriptures.

Second, he sets out the fruit of the benefit as to temporal goods: and they shall spring up, namely, they will be multiplied out of the abundance of your prosperity, as a tree by a multitude of water, above: it shall bud forth and blossom (Isa 35:2); and he shall be like a tree (Ps 1:3).

One shall say, I am Jehovah's; and another shall call [himself] by the name of Jacob; and another shall write with his hand: [I am] Jehovah's, and surname [himself] by the name of Israel.

The reality comes to confirm the prophecy: it is with total freedom of language that each of the believers calls herself a Christian and derives glory from this name.

We have seen many of the saints themselves latch on to names of certain men. One calls himself Jacob, another Israel, others even call themselves Jeremiah and Isaiah and Daniel. Encouraged by these names, they give themselves over to martyrdom with enthusiasm.

He also sets out the effect of the spiritual gifts: one shall say: I am the Lord's, for whoever confesses himself to be subject to God, shall write, songs, to the Lord, that is, to the honor of the Lord; or another shall write, the Lord's, namely, I am the Lord's, on his hand, carrying the Scripture, which pertains to the worship of God; he shall be made like in the name of Isr…

Thus saith Jehovah, the King of Israel, and his Redeemer, Jehovah of hosts: I [am] the first, and I [am] the last, and beside me there is noGod.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.

I have not read of, or heard of or found any varying degree in God. Never have I read of a second, never of a third God. I have read of a first God; I have heard of a first and only God.

Thus says the Lord. Here he shows the worthlessness of the idols. And concerning this, he does three things: first, he shows the defect of the idols; second, from this, he recalls them to worship of himself: remember these things (Isa 44:21); third, he promises the benefit of liberation to those who worship him: thus says the Lord your redeemer (Isa 44:24).

And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? And the coming things, and those that shall happen, let them declare unto them.

Fear not, neither be afraid. Have I not caused thee to hear from that time, and have declared it? and ye are my witnesses. Is there aGod beside me? yea, there is no Rock: I know not any.

They that form a graven image are all of them vanity, and their delectable things are of no profit; and they are their own witnesses: they see not, nor know; — that they may be ashamed.

Who hath formed agod, or molten a graven image that is profitable for nothing?

Behold, all his fellows shall be ashamed; and the workmen are but men. Let them all be gathered together, let them stand up: they shall fear, they shall be ashamed together.

When, however, the Scripture terms them [gods] which are no gods, it does not, as I have already remarked, declare them as gods in every sense, but with a certain addition and signification, by which they are shown to be no gods at all.

How could he fail to pity them in this also, seeing that they worship them that cannot see. In hearing, they pray to them that cannot hear. Born with life and reason, people, as they are, call gods things that do not move at all but do not even have life. Strangest of all, do they serve as their masters beings whom they themselves keep under their own power?

Second, he foretells the confusion of the workers: behold, all the partakers, of the worship of idols, when they come to judgment, shall stand, as if to be judged; the makers are from men, that is, from the number of men: let them be all confounded that adore graven things (Ps 96[97]:7).

The iron-smith [hath] a chisel, and he worketh in the coals, and he fashioneth it with hammers, and worketh it with his strong arm; — but he is hungry, and his strength faileth; he hath not drunk water, and he is faint.

[Isaiah] has demonstrated that the production of these so-called gods relies on contributions. Their creator needs the blacksmith to prepare the tools and the whetstone for sharpening them; for his part, the bronzesmith needs coal and fire, while the constructor of the objects needs food and drink! It takes all this to prepare a god who is worshiped by these ignorant people.

"He becomes hungry, and his strength fails." The first reason for the making of idols is the need of their makers. They are hungry and thirsty and have no food, and, therefore, they make idols, so that their need may be satisfied, thanks to what they themselves do.

The smith. Here he shows their worthlessness, that not only are they not gods, but even worthless things. And first, he sets out the manner of their formation as to idols made from metal: with the strength of his arm, that is, striking strong blows; he shall hunger and faint, as if to say: the god which he is making cannot help him, although it is especially bound to its maker,…

The worker in wood stretcheth out a line; he marketh it out with red chalk; he formeth it with sharp tools, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of man: that it may remain in the house.

When he heweth him down cedars, he taketh also a holm-oak and a terebinth — he chooseth for himself among the trees of the forest: he planteth a pine, and the rain maketh [it] grow.

And it shall be for a man to burn, and he taketh thereof, and warmeth himself; he kindleth it also, and baketh bread; he maketh also agod, and worshippeth it; he maketh it a graven image, and falleth down thereto.

And neither do we honour with many sacrifices and garlands of flowers such deities as men have formed and set in shrines and called gods; since we see that these are soulless and dead, and have not the form of God (for we do not consider that God has such a form as some say that they imitate to His honour), but have the names and forms of those wicked demons which have appeared…

What do you think of them, and what is the nature of those who make gods from inanimate statues? For it is easy to see in the latter that they are works of artisans, prepared by axes and drills and such tools, the invention of skillful and industrious people, who through a need of food have found an instrument of leisurely falsehood.

The prophet proceeds to teach that the Creator gave the forests and woods on the mountains to supply food and fuel and for the sake of human bodies. They, however, take a holm oak, an oak or a cedar that God has planted and watered by providing rain for the benefit of human bodies and use these trees to create gods.

He burneth part thereof in the fire; with part thereof he eateth flesh, he roasteth roast, and is satisfied; yea, he is warm, and saith, Aha, I am become warm, I have seen the fire.

And with the remainder thereof he maketh agod, his graven image; he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me, for thou art mygod.

They have no knowledge, and understand not; for he hath plastered their eyes, that they may not see; and their hearts, that they may not understand.

Whatever is said about idols can also be applied to the leaders of heresies, who create images of their doctrines and lies with cunning hearts and worship things that they know are made by themselves. And their own error is not enough for them, unless they deceive even the simplest of their followers with their worship.

The wise and eloquent people among the pagans are full of admiration for a well-turned phrase. One of their main preoccupations is with elegance of expression. They are filled with the greatest enthusiasm for good style and take great pride in verbal dexterity.

Second, he shows the blindness of the craftsman: they have not known. Part thereof, of the wood from which the idol was made, now is ashes, for it was burned. Perhaps there is a lie in my right hand, that is, in my working: he is not ashamed to speak to that which has no life (Wis 13:17).

And none taketh it to heart, neither is there knowledge nor understanding to say, I have burned part of it in the fire, and have also baked bread upon the coals thereof, I have roasted flesh, and eaten [it], and with the rest thereof shall I make an abomination? shall I bow down to a block of wood?

He feedeth on ashes; a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand?

Remember these things, O Jacob, and Israel, for thou art my servant; I have formed thee: thou art my servant, Israel; thou shalt not be forgotten of me.

I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee.

Sing, ye heavens; for Jehovah hath done it: shout, ye lower parts of the earth; break forth into singing, ye mountains, the forest, and every tree therein! For Jehovah hath redeemed Jacob, and glorified himself in Israel.

Thus saith Jehovah, thy Redeemer, and he that formed thee from the womb: I [am] Jehovah, the maker of all things; who alone stretched out the heavens, who did spread forth the earth by myself;

And when the prophet says concerning the creation, "That stretches forth the heavens alone," and when God says, "I only stretch out the heavens," it is made plain to everyone that in the "Only" is signified also the Word of the Only, in whom "all things were made" and without whom "was made not one thing." Therefore, if they were made through the Word, and yet he says, "Only,"…

The text has presented, at the same time, a triple teaching: God is the creator, the master and the protector. For the term "Lord" demonstrates his sovereignty; the idea of "redemption," God's protection; and that of "formation," the creation. "I am the Lord who performs all these things." It is I who have sent you the sorrows and who will obtain the joys for you.

Thus says the Lord. Here he promises the benefit of liberation to those who return to him. And concerning this he does two things.

— he that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish;

Remember that the "heart of humanity is ashes," according to the estimate of God, and that "the very wisdom of the world is foolishness." … Then, if the heretic seeks refuge in the depraved thoughts of the vulgar or the imaginations of the world, I must say to him, "Part company with the heathen, O heretic!" For although you are all agreed in imagining a God, yet while you do s…

(Verse 25) Making the signs of the diviners void, and driving the soothsayers mad; turning the wise men backward, and making their knowledge foolish. LXX: Who else has dispersed the signs of the pythons, and the divinations from the heart? Who turns wise men backward, and makes their counsel foolish.

As to the wise, whom has made fools, some of whom professed to know divine things: that make void the tokens of diviners: a sword upon her diviners, and they shall be foolish (Jer 50:36); some of whom professed to know things of the world: that turn the wise backward: has not God made foolish the wisdom of this world? (1 Cor 1:20).

that confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built up, and I will raise up their ruins;

(Verse 26) Fulfilling the word of my servant, and performing the counsel of my messengers. I say to Jerusalem: you shall be inhabited, and to the cities of Judah: you shall be rebuilt, and its desolate places I will restore. LXX: And I establish the word of my son, and I approve the true counsel of the Angels.

Here he calls "servant" the very prophet who is exercising the ministry of these words. "And verifying the counsel of his messengers." Not only of this messenger, he says, but also that of all the others who transmit the divine word.

And as to the fulfillment of promises: that raise up the word, fulfilling it, of my servant, the prophet, or Moses, or Christ: raise up the prophets (Sir 36:17[20]). Second, he promises liberation, first, as to the rebuilding of the cities: who say to Jerusalem: the cities of Judah shall be built up (Ps 68:36[69:35]).

that saith to the deep, Be dry, and I will dry up thy rivers;

that saith of Cyrus, [He is] my shepherd, and he shall perform all my pleasure; even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid.

Isaiah44