- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
They shall be ashamed "They are ashamed" - 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 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, to the ages of eternity. But there is not only a sudden change in the sentiment, the change is equally observable in the construction of the sentences; which from the usual short measure, runs out at once into two distichs of the longer sort of verse. See Prelim. Dissert. p. 66, etc. There is another instance of the same kind and very like to this, of a sudden transition in regard both to the sentiment and construction in Isa 42:17.
"His adversaries" - This line, to the great diminution of the beauty of the distich, is imperfect in the present text: the subject of the proposition is not particularly expressed, as it is in the line following. The version of the Septuagint happily supplies the word that is lost: οἱ αντικειμενοι αυτῳ, "his adversaries," the original word was צריו tsaraiv. - L.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The way in which this God who hides Himself is ultimately revealed as the God of salvation, is then pointed out in Isa 45:16, Isa 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 Isa 14:6; Isa 22:17; Ges. 138, 1, Anm. 1), i.e., so that its redemption is one that lasts for aeons (αἰωνία λύτρωσις, Heb 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 = 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 (Psa 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.
Jamieson-Fausset-Brown Bible Commentary
ashamed--"disappointed" in their expectation of help from their idols (see on Isa 42:17; Psa 97:7).
John Gill Bible Commentary
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, Rev 6:15.