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46 Bel bows down, Nebo stoops, their idols are on beasts and cattle; these things you carry are loaded as burdens on weary animals. 2 They stoop, they bow down together; they cannot save the burden, but themselves go into captivity.
3 Listen to me, O house of Jacob, all the remnant of the house of Israel, who have been borne by me from your birth, carried from the womb; 4 even to your old age I am he, even when you turn gray I will carry you. I have made, and I will bear; I will carry and will save.
5 To whom will you liken me and make me equal, and compare me, as though we were alike? 6 Those who lavish gold from the purse, and weigh out silver in the scales— they hire a goldsmith, who makes it into a god; then they fall down and worship! 7 They lift it to their shoulders, they carry it, they set it in its place, and it stands there; it cannot move from its place. If one cries out to it, it does not answer or save anyone from trouble.
8 Remember this and consider, recall it to mind, you transgressors, 9 remember the former things of old; for I am God, and there is no other; I am God, and there is no one like me, 10 declaring the end from the beginning and from ancient times things not yet done, saying, “My purpose shall stand, and I will fulfill my intention,” 11 calling a bird of prey from the east, the man for my purpose from a far country. I have spoken, and I will bring it to pass; I have planned, and I will do it.
12 Listen to me, you stubborn of heart, you who are far from deliverance: 13 I bring near my deliverance, it is not far off, and my salvation will not tarry; I will put salvation in Zion, for Israel my glory.
New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by
permission. All rights reserved.
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8. Remember this. This verse may be explained in two ways, either that the Lord addresses the Jews, or that he addresses the Gentiles. Men who otherwise are not well instructed in the Law are led into mistakes, because they extinguish that knowledge which God kindles in their hearts; for there is no person who has not some seed of religion implanted in him by nature, but men choke it by their unbelief, or corrupt and debase it by their inventions. On this account we might extend it to the whole human race. But I am more disposed to adopt a different opinion, which is also demanded by the context; for the Prophet will soon afterwards add what does not apply to any but the Jews, whom he calls transgressors, because, having been vanquished by a slight temptation, they revolted from the true God, as if captivity ought to have obliterated from their hearts all the benefits which he had bestowed on them. Since, therefore, they had shaken off the true religion, he sharply rebukes their ingratitude in having been so easily led away to sinful inventions. Return to the heart. 218218 “Bring (it) again to mind.” — Eng. Ver. By giving them this injunction he means that they are not of sound understanding. Others render it, “Recall.” This is feeble and inappropriate, and, a little before, he had bid them remember, and will immediately repeat the same thing. Now, therefore, he rather bids them “return to the heart,” because forgetfulness of God’s benefits was a sort of madness. Blush. Others render it, “Act a manly part,” and derive the word from איש, (ish.) Others derive it from אשיש, (ashish,) which means “a foundation;” as if he had said, “Take courage, do not despair of my assistance.” But I rather agree with Jerome, who derives it from אש, (esh;) for it is more appropriate, when their disgrace has been exposed, to “be ashamed” than to assume manly courage; though I leave it to every person to form his own judgment. He therefore means that they blush for their madness, ingratitude, and wickedness, so as to return to God. 219219 “The verb התאששו (hithshteshu) is a ἅπαξ λεγόμενον, and admits of several different explanations. Joseph Kimchi derived it from אש (esh,) fire, and explained it to mean, ‘Be inflamed or reddened,’ that is, ‘blush.’ So the Vulgate, confundamini (be confounded.) The Targum and Jarchi understand it to mean, ‘Fortify or strengthen yourselves,’ and connect it with אששים, (ashishim,) foundations. (Isaiah 16:7.) Bochart derives it from איש, (ish,) a man, and identifies it with the ἀνδρίζεσθε, of 1 Corinthians 16:13.” — Alexander. |