44:1 The initial “But now” (cf. 43:1) shows that judgment is not the final word for Jacob/Israel; this is reinforced by the word “chosen.” They are still God’s people, and the purpose for which he chose them still stands. The verb is in the perfect tense, suggesting a completed action whose consequences continue to avail.

44:2 The people are reminded that they owe their very existence to the Lord who made them and shaped them. The addition of “from the womb,” although referring to the origins of the nation, also suggests an intimate personal care. This is close to the idea in Hosea 11:3 (“It was I who taught Ephraim to walk”). “Will help” is an imperfect verb, suggesting repeated activity. Jacob is still “my servant,” although there is still a lot of the old cheater in him. This is underlined by the use of the name “Jeshurun” (Deut. 32:15; 33:5, 26), which is probably connected to yashar (Hb. “upright”). So, whether the people are displaying the characteristics of the deceiver or of the upright, they still belong to the Lord. Both names emphasize grace in that only undeserved love can transform Jacob; Jeshurun’s uprightness is possible only through experiencing that same grace.

44:3–4 The imagery here is of abundance, particularly of life-giving water. This is once again an echo of the exodus story. Yet the reference to the Spirit shows the necessity for spiritual renewal (cf. Ezek. 36:26–28; Joel 2:12–14, 28–29). The main problem is not the exile itself but the sin that brought it about in the first place. This cannot be solved by a simple return from Babylon, or anywhere else. The prophets did not see in detail the events of Pentecost but certainly looked forward to a time in which the Spirit would descend in power. The blending of a restored natural world and a redeemed people looks ultimately to the new creation.

44:5 This verse underlines the individual nature of the choice to be part of God’s people. A similar pattern occurs in Psalm 87:4–6. These individuals become part of a redeemed community belonging to the Lord; this becomes a visible identity, symbolized by writing on the hand.

44:6 “Thus says the Lord” is a reminder that, unlike the idols, Yahweh is not dumb but reveals himself by speaking. He is especially related to Israel, whom he redeemed, but he is also “Lord of hosts” whose dominion and power has no end and whose messengers are “mighty ones who do his word” (Ps. 103:20). He controls the flow of history from beginning to end. This is more than saying he is the greatest of the gods: rather, he is the only God, and every other existence—from start to finish—exists only in him.

44:7 The challenge to pagan gods continues and sets out the conditions that would have to be met if they were to claim equality with Yahweh. They would have to demonstrate and prove detailed knowledge of events and foretell the future accurately. The challenge also includes a new element: had they chosen and established a people and supervised their history?

44:8 In light of this God’s people are urged not to tremble fearfully, for he will not abandon them. He has continually given them his Word so that they might be his witnesses, and he is the rock on which they can safely build their lives. This is a deliberate echo of Moses’ words (Deut. 32:4, 15, 18, 30, 31, 37). The revelation given to Moses remains authoritative and life-giving.

44:9 As already noted, Isaiah focuses on the elaborate process of making an idol because it is precisely here that the contrast between God and the gods is sharpest. All the emphasis in the early part of the chapter has been on God’s initiative and activity, but here the focus is on human ingenuity and activity; indeed, there would be no idols if humans did not make them. This means that these gods are made in man’s image—and therein lies their fatal flaw. God’s image is already in the world despite being spoiled by the fall (Gen. 9:6; James 3:9). Isaiah develops more fully here comments made in Isaiah 40:19–20. He begins with a comprehensive indictment of the futility of idolatry. The idol maker has no sense of meaning or purpose; in spite of the infatuation of idols’ devotees, the end result is totally profitless. Their witnesses have no message for the world but instead will one day be shamefaced as the powerlessness of their gods is exposed. We have already seen (ch. 37) how Yahweh saved Hezekiah while Sennacherib’s gods were powerless to protect him.

44:10 A rhetorical question reinforces verse 9; again the emphasis is on the futility of the whole enterprise. Why would anyone be so foolish as to fashion a god which, by definition, is unable to help?

44:11 There is a collective blindness involved in making idols, and all who do so will be deeply embarrassed. They are mere humans, with all the limitations that involves. When confronted with the unreality of their enterprise, they will be afraid and ashamed as the emptiness of their worldview is exposed.

44:12 The process of idol making is described in terms of its final stage, as we are introduced to the haras barzel, the ironsmith or metal worker, who adds metal to the wooden frame. He depends on his strong arm but, unlike Yahweh (40:28), grows weary and needs refreshment. How could such a man produce something stronger than himself—of supernatural strength? Unlike the biblical gospel, all the activity here is from humanity to the gods.

44:13 We now step backward to the “carpenter” (or “woodworker”; Hb. kharas ʾetsim), who once again is a master of multiple skills. He begins by making an outline with a sharp stylus and then creates the figure of a man in all his glory, who needs a house to live in just as his maker does. In a real sense this is the worship of humanity, for its maker’s thoughts can reach no further. Pagan religion is not open to revelation from outside.

44:14 Turning from the craftsmen to the material with which they work, Isaiah shows the absurdity by which one part of the physical world suddenly becomes “divine.” Various trees are mentioned to give the impression of the complex nature of pagan rituals; again, the dependence of the gods on natural phenomenon such as rain is emphasized. The impotence of such gods is well illustrated in 1 Kings 18, where Baal, the god of rain and thunder, is shown to be incapable of preventing drought or relieving it.

44:15 The relentless irony continues as the idol maker receives God’s good gifts of warmth and food while part of exactly the same wood is made into an idol to be worshiped. When these gifts are accepted as such and received with gratitude, they are blessings; when they become objects of worship, they are deadly. The worshiper is trapped in a closed system that admits of no development and offers no hope.

44:16–17 The use of part of the wood is the subject of Isaiah 44:16, which expresses satisfaction with a good meal and a warm fire—again, perfectly legitimate feelings. This is why the use of the “rest of it” is so absurd. The sense of reverence, the desire to pray, and the need of salvation that can be satisfied only by the true God is given to a piece of wood, which contrasts with the skill expended on making the idol. How can a piece of wood that has been used for mundane purposes suddenly excite reverence or provide care?

44:18 What the idolater does can be explained only by self-deception and a deliberate closing of one’s eyes. They could have behaved differently but did not want to. The argument here is similar to that of Romans 1, where the terrible divine hands-off (“God gave them up”) occurs three times (Rom. 1:24, 26, 28). It is not that God forces them to worship the created order but that, as they choose that path, he underwrites their decision.

44:19 This willful blindness is no mere mistake but an “abomination,” for it gives divine honors to something other than God. This is an analysis of how the deluded pagan mind fails to apply rational thinking and capacity to discern the absurdity involved in giving reverence to a block of wood. This attitude ruthlessly forms a universe in our image and thus is indeed an abomination.

44:20 “Feeds” is normally a positive image in Isaiah (e.g., Isa. 5:17; 11:7; 14:30; 30:23; 40:11; 61:5; 65:25). Here is feeding not on rich grass, however, but on smoldering embers and the ashes of burned wood. This kind of delusion leads not to freedom but to imprisonment in an irrational world. He holds the idol in his hand and cannot break free because he is ensnared by what he has made.

44:21 The contrast with the previous section is deliberate as Isaiah turns from the delusions of idolatry to great truths about God at the heart of Israel’s faith. “Remembering” is actively recalling and living in the light of what is recalled. Here it is the special relationship with the Lord who has made and shaped his people and appointed them to the role of servant, repeated for emphasis. Nothing will cause the Lord to forget them.

44:22 In an echo of 43:25, redemption from sin and guilt is emphasized. “Cloud” and “mist” represent what is insubstantial and soon disappears, whereas God’s faithfulness is unchanging. To “return” is necessary in order to enjoy the blessings of redemption. Grace issues the invitation, but it must be accepted.

44:23 Creation and redemption belong together; the ultimate goal of both is a restored creation inhabited by a redeemed people. Just as the universe was summoned to witness Israel’s rebellion in 1:2, here the heavens and the earth are encouraged to rejoice over Israel’s salvation (cf. 55:12–13). Totality is suggested by the heavens and the depths of the earth as well as the bare mountaintops and the wooded valleys. The praise of nature foreshadows the rejoicing at the final redemption of God’s people (cf. Rom. 8:20–23). God’s glory will shine through his redeemed people and the restored creation.