Comments on Isaiah 44 This chapter follows the lead of the previous two chapters and closes out the textual structure that joins all three of them together (see comments on previous chapters). Here in this chapter, we get one last chiasm in the alternating A-B (or in this case M-J for mercy and judgement) series and then we have two conclusion sections, one treating all of the judgement issues and one treating all of the mercy issues. The entire chapter is very much derivative of Deut. 29-30 as well. Review of those chapters is recommended as the parallels between them and this chapter will not be referenced exhaustively. v1-5 form the final chiasm in the alternating M-J pattern as follows: A - (v. 1-2) The Lord elects Israel B - (v. 3a-b) Dry thirsty ground (i.e. contemporary Israel) C - (v. 3c-d) The Lord's Spirit and blessing B - (v. 4) Verdant prosperous ground (i.e. redeemed Israel) A - (v. 5) Israel chooses the Lord v1a "But now", aside from the obvious transition from a judgment to mercy theme, Isaiah throws this in to make it even more plain. v2 The reading seems to be favoring a physical interpretation, which would be referring to the covenant-based benefits of being natural Israel. Their election, and the subsequent redemption (v. 3c-5), of v. 1-2 are by virtue of their lineal descent from Abraham, Isaac and Jacob, cp. 43:1. Thus, the reference to their being formed from the beginning by the Lord is a reference to not only the individual's birth but their immediate and ancient ancestry as well. v2b "helped you since birth", many other translators render this "from the womb", cp. v. 24, 42:14 and ct. 49:15. Consider the import of the maternal implications of this passage. The mother (i.e. her lineage and marital status) is the one who determines the lineage and inheritance of the offspring, not the father (cf. Gen. 21:9-13). Hence the reference to the womb when indicating the election of natural Israel. Natural Israel has their mothers to thank for their elect condition, right on up until the original covenant makers. v2d "Jeshurun", The WB states, "[this appellation] occurs only here and in Deut. 32:15 and 33:5, 26. It may be derived from 'yasar', the upright ['yasharim', cf. Num. 23:10], but the meaning is uncertain. It may be a title of honor for Israel." Cross reference with Deut. 32:15 and assuming the use of the title there is ironical would support the reading above. The usage of this title is intended to invoke the early history of Israel and the original covenant making at Sinai as this is a distinct title employed only by Moses. This theme is later picked up in v. 21-23. v3 is contrasting contemporary Israel,"thirsty soil" and "dry ground", against the future redeemed Israel, "spirit on your offspring" and "blessing upon your posterity". The AB states, "It is only in later literature that the spirit is [referred to as being] diffused upon a whole people; this is an event of the messianic age (Isa. 32:15, Ezek. 39:29, Zech. 12:10). Thus the spirit is communicated to the entire group of disciples (Acts 2:1-2)." This is a Millennial reference to restored Eden and the outpouring of the Spirit, cf. 51:3, Joel 2:28. Also consider the water=spirit symbolism here and compare it with John 4. And contrast this verse with 43:2 where there is a water/burning theme. v4 The image of verdant and lush flora is continued from v. 3 is symbolic of the prosperity of redeemed Israel. The symbolism is obviously figuratively spiritual. But, also consider the number of times Isaiah has presented a more literal image of a 'Garden of Eden' where the Promised Land is transformed from a desert to an incredibly verdant oasis (see comments on 35:1, 7, also cp. 27:6, 32:2, 41:18-19, 43:20, 51:3). Thus, Isaiah connects the figurative spiritual with the literal physical interpretation: At the redemption of Israel they will be blessed with physical and spiritual blessings. Also cp. Ps. 1 for similar imagery where the righteousness of the individual is implied as the cause for their prosperous condition. Which is a typical OT covenant blessing, cf. Lev. 26. v5 The WB states, "In both parts of the verse belonging to (or being called by the name of) Yahweh is parallel to belonging to Jacob-Israel. This clearly indicates that turning to Israel's God also involved turning to Israel herself. A man could only confess the God of Israel as his lord if he took his place among the people who served this God." The adoption into Israel theme is also blatantly referenced in lines b and d. We also have the theme of the individual among Israel turning to the Lord and willfully accepting Him. The Lord has ever been turned to Israel and spurned frequently. Here, they turn to Him and accept Him and identify themselves as his servants (i.e. the carving of the name in the arm/hand is an ancient custom where the owner of the slave is identified by the marking), cp. 66:19. v5c On the symbolism of the marks in the arm/hand, cp. Exod. 13:9- 16, Alma 5:19, D&C 77:9, D&C 133:18. v6-20 is the summary and conclusion of the judgement themes developed in the previous two chapters. A series of name-titles are employed by the Lord and He renders judgement on the idol worshipers who ignore His providence. v6-8 Text with a legalistic tone that establishes the independence of the Lord, ct. 9-11. v6a "King of Israel", see "King of Jacob" in 41:21 and Zeph. 3:15. v6b "Lord of Hosts", for appearances of same title, cp. 47:4, 48:2, 51:15, 54:5. See also my comments on 43:13. The title is an authority statement where the Lord identifies Himself as the sustained Lord of Hosts of heaven (i.e. we premortally sustained Him as such). v6c "I am the first and I am the last", cp. 48:12. The AB states, "The reference is probably not in reference to creation and eschatology, but simply designates an enumeration of which there is only one member." And according to the context of this anti- idolatry passage this seems right. It would also identify Himself as the one and only "King of Israel...Redeemer...Lord of Hosts". v6d The WB states, "The inability of the gods of the nations to produce such evidence [i.e. referring to the previous legalistic passages where the Lord demands evidence of their divinity] demonstrates the nothingness of their claim to lordship. And it is according as this claim stands or falls that the god's real existence stands or falls. This is what [Isaiah] means when he makes [the Lord] here say, 'beside me there is no god'." v8 The WB states, "At this point, the case as it is presented makes a transition to direct address, address to the witnesses who can testify that there is in fact a trustworthy connection between proclamation and fulfillment. This is extremely significant. The personal address is matched by the parallelism God-rock: Israel had experienced this trustworthiness--this is what is said in the figure that God was a rock to them, for in confessions of confidence in the Psalms [the Lord] is called a 'rock'. Thus for Israel, the words 'and beside me there is no other god' mean that 'he alone has proved to be our refuge'--he, and no other person or thing [i.e. the idolatrous gods]. This makes it easy to see why the question to the witnesses in v. 8a is introduced by the formula, 'Fear not'--whenever Israel, past, present or future, hears these words, she experiences in its uniqueness the divinity of [the Lord] on which he bases his claim vis-a-vis the other gods. There is an indissoluble connection between this claim and the authority with which God, when he turns to his chosen people, utters the assurance of salvation." This verse is also very much a derivative of Deut. 29-30 where the Sinai Covenant is recounted to Israel by Moses just previous to their going into the Promised Land without him. Thus, the question of Israel being a witness to the Lord's glory and authority is being taken back to the many miraculous events surrounding the Exodus, Sinai, and 40 years wandering. The term "rock" also conjures images of a safe haven, a sure foundation and the high ground in combat. It can also be a pejorative allusion to their idolatry, cp. Lev. 26:1. For other refs. to "Rock", cp. Deut. 27:6, Deut. 32:4, 17:10, 26:4, 30:29. v9-20 The AB (I am not going to quote it because its too long) states that according to the manuscript evidence available, the presentation of the idol maker and worshipper as being as naive as is recounted in this passage is inaccurate. They concede that there were superstitious persons around, but by and large according to available evidence the bulk of the persons knew that the idol was simply an effigy and symbolic representation of some god that existed elsewhere. Now, assuming that the evidence available is representative of the way things were back then, we would wonder why Isaiah presents a play on idol makers such that it would be considered naive to contemporary readers. Perhaps the answer lies in 2:8 and 17:8 where Isaiah classifies the works of men's hands as their idols, all their works of gold and silver and even their chariots for war. Thus, Isaiah's thrust would be the familiar NT theme of the idol of mammon. And, it would be presented in a way that those who are eager to find fault with his censure would not recognize it for what it is and dismiss it out of hand, to their condemnation. If this is what Isaiah did, then he is pretty cunning. Compare Jer. 10:1-9 and Ps. 115:4-8 for similar references to idols by other authors. v9-11 Legalistic text establishing the dependant nature of idols, in contrast to the independence of the Lord (v. 6-8). v10 Isaiah mocks these idol makers who worship the works of their own hands. Their worship of insensible creations is contrasted against the creations of the Lord (v. 2, 24), specifically Israel in this case. The Lord has created Israel to see, but instead they have become as insensible as their idols. v11 While the worshippers of the Lord are redeemed and exalted (v. 1-5, 23-28), the worshippers of idols shall be debased. In this verse the condemnation is moved from idol makers to all followers of idols. Especially consider the mammon idols from 2:8 and 17:8 v12-17 A narrative on the idol maker who ignores the Providence of the Lord to go on and make idols. v12 is a pejorative insult to those who rely on arm of flesh techniques. The idol maker is mocked as weak and relying on the food provided by the Lord in order to make his idols, cp 40:28-31. v13 The AB states, "The prophet seems deliberately to reverse the process of Gen. 1:26-27; God made man in his image and likeness, and now deluded man makes God in his image. The image was rigorously prohibited in the Decalogue (Exod 20:4, Deut. 5:3), for Yahweh is like nothing in heaven, on earth, or beneath the earth. The makers of images have no god." Compare 40:18-20. v13f The WB states, "The final statement, 'to dwell in a house' [JPS: to dwell in a shrine], very clearly shows the rationalistic spirit in which the satire is composed. Consider words like 66:1: 'Heaven is my throne...where then would be a house which you could build for me?'" v14-17 The idol maker ignores the fact the Lord has provided the trees he uses for idols, the wood he uses for coals, and the food he eats. In all cases the idol maker is completely dependant on the Lord to provide what he needs in order to make his idols. Extreme irony. v18-20 Judgement is rendered on those from v. 12-17. v18 Bowing down to idols that are deaf and dumb has resulted in worshipers that are deaf and dumb, cp. 42:18-20. v19 Deliberately ignoring the Lord leads to stupidity. "If any man will do his will, he shall know of the doctrine" (John 7:17). v20a "He pursues ashes", note the JPS indicates that the literal translation is "He shepherds ashes". Consider v. 28 where the Lord indicates that Cyrus is to play shepherd in gathering His people from Babylon. We can then contrast these two shepherds. The first shepherd gathers ashes and the second shepherd gathers the remnant of Israel from Babylon. Isaiah refers to the wicked as things to be burned at the Day of the Lord (cf. 1:29-31), and we know that idolaters are accounted among the wicked, so we can say that what the idolater is shepherding is those who are ripe for destruction. The JPS emendation appears to be playing on the preceding text which indicates that the idol maker creates idols with wood and also cooks his dinner on wood. Apparently they would present the idols he makes and "shepherds" as equivalent in value to burnt cinders. This appears contextual, but requires emendation to the text and ignores the v. 28 usage of the same term, "shepherd". v20e "This thing in my hand is a fraud!", a number of other translations render it "right hand", which is more literally accurate based upon the Hebrew "yamiyn". The AB renders this line "Is this not a lie in my right hand?" which is more literal than the JPS. The reference to the right hand invoke covenant making imagery as the right hand is the covenant making hand and is a symbol of the Lord's favorable hand (cf. Exod. 15:6, Ps. 110:1). Also, figurative "hands" represent your works. So, the idol maker's hands are employed at fraudulent works and the idol worshipper covenants with a lie. v21-28 Summary and conclusion of the merciful theme components of this chapter and the preceding two. v21-23 forms a synthetical chiasm: A - (v. 21a-b) Israel, remember you are My servant B - (v. 21c) I made you C - (v. 21d) Never forget Me D - (v. 22a) Sins like a cloud D - (v. 22b) Transgressions like a mist C - (v. 22c) Return to Me B (v. 23a-d) You covenanted with me - Sinaitic covenant theme A - (v. 23e-f) Redeemed His servant Israel v21 Unlike the stupidity and dull-wittedness of idol worshippers (v. 18-20), Israel is to "remember" who their creator is. v22 Hosea uses the same imagery as appears in this verse but in the opposite (Hosea 6:4). He says that Israel's loyalty is like this mist that disperses rapidly. Isaiah appears to use this image from Hosea and say that Israel's sin as a result of her disloyalty can be dispersed just as easily as previously was her loyalty, but only if they "Come back to Me, for I redeem you". For additional expiation of sin references in Isaiah, cp. 1:18, 26:18-19, 38:17, 40:1-2, 43:24-25, 53:4. According to the AB, the mist symbolism is from a phenomenon in Palestine where during the dry months a dense mist collects each morning and is quickly dispersed with the rising sun. v23 The WB states, "The created universe not only serves, but also praises, forming an immense choir that accompanies the praises of the redeemed. Theologically, this is extremely important. Here it is made perfectly clear that Israel's savior is in fact the creator of the world." Compare Ps. 148, 96:11-12 for psalms that call all of Creation to praise the Lord. This verse is derivative of Deut. 29-30, which is a summary of the Sinaitic Covenant, the covenant that established covenant Israel at a corporate level. Especially compare Deut 29:9-14, Deut. 30:19. Notice that a familiar triplet is referenced in a not so familiar way, "O heavens...O depths of the earth...O mountains, O forests". Or in other words, celestial, telestial and terrestrial. cp. 1 Cor. 15:40-42. Also see Philip. 2:10 which appears to be a paraphrase of this verse in conjunction with a quote from 45:23. A similar appeal to nature for praise is located in 42:10-12, 55:12. For an earlier appearance of the triplet, cp. Exod. 20:4). v25 referring to the contents of v. 9-20. v27-28 This pair of verses closely parallels 51:9-11. This set is less verbose and more historically explicit. The 51:9-11 set is much more verbose and much less historically explicit. Overall, both v. 27 and 51:9-10 are blatant authority statements identifying acts in the past that establish the power of the Lord. They are referenced here to show that just as the Lord has performed various miraculous feats in the past, so may He perform miraculous feats in the future. Verse 28 identifies a specific individual by name and informs us he will do the Lord's will, where 50:11 simply states the Lord's will and doesn't identify any particular character. The context of chapter 51 is blatantly eschatological and the context of this verse is blatantly historical as established by 45:1-4. Cyrus may be a type of some latter-day physical deliverer, but any eschatological interpretation on these two verses would at the very least be acontextual. Attempting to connect this character eschatologically with the latter-day David (cf. Ezek. 34:23-24, Ezek. 37:24-25) would be difficult if not impossible as 45:4 identifies him as external to Israel. For additional references to Cyrus, cp. 46:11, 48:14. In addition to the symbolism of the "deep" established by 51:9-10, notice v. 24 makes reference to Creation, so the deep may also been in reference to Gen. 1:10. I could also subtly be alluding to the parting of the Red Sea as well (Exod. 14). Both of which would be yet more authority statements.