Isaiah 45:16

They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Isaiah 45:16-17. They — The idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse, shall be ashamed, &c. — Hebrew, בושׁו וגם גכלמר כלם, They are ashamed, they are even confounded, all of them; that is, after the completion of this prophecy. They shall go — Hebrew, הלכו, they go, to confusion together, the makers of idols — Both the artificers, and the masters that set them on work, and consequently all their worshippers. “The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God’s counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted (Isaiah 45:17) with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, עד עולמי עד, usque ad secula eternitatis, to the ages of eternity.” — Bishop Lowth.

Matthew Henry's Concise Commentary

45:11-19 Believers may ask in prayer for what they need; if for their good, it will not be withheld. But how common to hear God called to account for his dealings with man! Cyrus provided for the returning Jews. Those redeemed by Christ shall be provided for. The restoration would convince many, and convert some; and all that truly join the Lord, find his service perfect freedom. Though God be his people's God and Saviour, yet sometimes he lays them under his frowns; but let them wait upon the Lord who hides his face. There is a world without end; and it will be well or ill with us, according as it shall be with us in that world. The Lord we serve and trust, is God alone. All that God has said is plain, satisfactory, and just. As God in his word calls us to seek him, so he never denied believing prayers, nor disappointed believing expectations. He gives grace sufficient, and comfort and satisfaction of soul.

Barnes' Notes on the Bible

They shall be ashamed and confounded - That is, they shall find all their hopes fail, and shall be suffused with shame that they were ever so senseless as to trust in blocks of wood and stone (see the notes at Isaiah 1:29; Isaiah 20:5; Isaiah 30:5; Isaiah 43:17).

They shall go to confusion - They shall all retire in shame and disgrace. That is, when they have gone to supplicate their idols, they shall find them unable to render them any aid, and they shall retire with shame.

Jamieson-Fausset-Brown Bible Commentary

16. ashamed—"disappointed" in their expectation of help from their idols (see on [809]Isa 42:17; [810]Psalm 97. 7).

Matthew Poole's Commentary

They; the idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse.

Makers; either the artificers, or the chief masters that set them on work, and consequently all their worshippers; although the makers being most guilty, and the cause of the sins of others, might justly expect a higher degree of confusion.

Gill's Exposition of the Entire Bible

They shall be ashamed, and also confounded, all of them,.... This refers not to any persons spoken of before; not to Israel or the church, or converts among the Gentiles that came to her; but to those that follow, of whom the same is said in other words:

they shall go to confusion together, that are makers of idols; the Targum is,

"worshippers of images;''

both may be designed: this refers to the first times of the Gospel, and its coming into the Gentile world, and its success there; when the oracles of the Heathens were struck dumb; idols and idol temples were forsaken; and Paganism was abolished in the Roman empire; and when the gods they served could not help them, but they fled to the rocks to hide them from the wrath of God and the Lamb, Revelation 6:15.

Geneva Study Bible

They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

16, 17. The prophet now speaks, presenting in sharp contrast the confusion of the idolaters (Isaiah 45:16) and the everlasting salvation enjoyed by Israel. The verbs should be rendered as presents.

They shall be ashamed &c.] Better: they are ashamed, yea confounded all of them; they are gone away in confusion (i. e. disgrace) etc. The perfect in Heb. depicts that which will have happened in that day.

The word for “idol” is used in the sense of “form” in Psalm 49:14 (R.V. marg.), only here of an idolatrous image.

Pulpit Commentary

Verse 16. - They shall be ashamed... shall go to confusion; rather, ore ashamed... are gone to confusion - the "perfect of prophetic certainty." While the heathen that join themselves to Israel partake of their glory and salvation, such as abide by their idols are covered with shame and confusion. Isaiah 45:16

Keil and Delitzsch Biblical Commentary on the Old Testament

The way in which this God who hides Himself is ultimately revealed as the God of salvation, is then pointed out in Isaiah 45:16, Isaiah 45:17 : "They are put to shame, and also confounded, all of them; they go away into confusion together, the forgers of idols. Israel is redeemed by Jehovah with everlasting redemption: ye are not put to shame nor confounded to everlasting eternities." The perfects are expressive of the ideal past. Jehovah shows Himself as a Savour by the fact, that whereas the makers of idols perish, Israel is redeemed an everlasting redemption (acc. obj. as in Isaiah 14:6; Isaiah 22:17; Ges. 138, 1, Anm. 1), i.e., so that its redemption is one that lasts for aeons (αἰωνία λύτρωσις, Hebrews 9:12) - observe that teshū‛âh does not literally signify redemption or rescue, but transfer into a state of wide expanse, i.e., of freedom and happiness. The plural ‛ōlâmı̄m (eternities equals αἰῶνες aeua) belongs, according to Knobel, to the later period of the language; but it is met with as early as in old Asaphite psalms (Psalm 77:6). When the further promise is added, Ye shall not be put to shame, etc., this clearly shows, what is also certain on other grounds - namely, that the redemption is not thought of merely as an outward and bodily one, but also as inward and spiritual, and indeed (in accordance with the prophetic blending of the end of the captivity with the end of all things) as a final one. Israel will never bring upon itself again such a penal judgment as that of the captivity by falling away from God; that is to say, its state of sin will end with its state of punishment, even עב עד־עולמי, i.e., since עד has no plural, εἰς αἰῶνας τῶν αἰώνων.