Isaiah 31:7
For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made to you for a sin.
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(7) In that day every man shall cast away . . .—The act is the same as that of Isaiah 2:20, but with a marked difference of motive: there it springs from the terror of despair, here from the repentance which is the ground of hope.

31:6-9 They have been backsliding children, yet children; let them return, and their backslidings shall be healed, though they have sunk deep into misery, and cannot easily recover. Many make an idol of their silver and gold, and by the love of that are drawn from God; but those who turn to God, will be ready to part with it. Then, when they have cast away their idols, shall the Assyrian fall by the sword of an angel, who strikes more strongly than a mighty man, yet more secretly than a mean man. God can make the stoutest heart to tremble. But if we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to protect us and them.For in that day - That is, in the invasion of Sennacherib, and the events that shalt be consequent thereon.

Every man shall cast away his idols - (see the note at Isaiah 30:22; compare the note at Isaiah 2:20).

For a sin - Or rather, the sin which your own hands have made. The sense is, that the making of those idols had been a sin, or sin itself. It had been "the" sin, by way of eminence, which was chargeable upon them.

7. In the day of trial the idols will be found to render no help and will therefore be cast away. Compare as to the future restoration and conversion of Israel simultaneously with the interposition of Jehovah in its defense, Zec 12:9-14; 13:1, 2.

for a sin—that is, whereby especially you contracted guilt (1Ki 12:30).

For when the Assyrian shall invade your land, you shall find the vanity of those idols to which you have trusted; and therefore shall cast them away with indignation, and be forced to seek to me for help. So this is added as an argument to persuade them to practise his counsel of turning to God. Which your own hands have made unto you for a sin; which you have made as instruments of your sin of idolatry. Or, which your sinful hands (by a common Hebraism, called hands of sin) have made for you. Or, the sin (as an idol is called, Deu 9:21) which your hands have made for you. So there is only a transposition of one word, which is very usual in the Hebrew text. For in that day,.... When deliverance shall be wrought; when men shall be convinced of the vanity and insufficiency of their idols to help them, and of their sin in worshipping them; when they shall be brought to repentance for it, and turn to the Lord as an evidence of it:

every man shall cast away his idols of silver, and his idols of gold; with contempt and abhorrence of them, as the word (w) signifies; every man "his" own idol, and even those that were of the greatest value, which were made of gold and silver:

which your own hands have made unto you for a sin; their idols were the work of their own hands, and were made by them in order to commit sin with, the sin of idolatry; or sin may be put for the punishment of sin, which is the issue and consequence of such practices: or it may be rendered, "which your hands of sin", or "sinful hands, have made" (x); it was a sin to make such idols, especially with a view to worship them; it was a sin to worship them; and the fruit of it was deserved punishment.

(w) a "spernere, reprobare." (x) "manus vestrae flagitiosae", Bootius Animadv. Sacr. l. 4. c. 2. sect. 12.

For in that day every man shall {g} cast away his idols of silver, and his idols of gold, which your own hands have made to you for a sin.

(g) By these fruits your repentance will be known, as in Isa 2:20.

7. Comp. Isaiah 30:22, Isaiah 17:8, Isaiah 2:8 and esp. Isaiah 2:20.Verse 7. - For in that day every man shall cast away his idols. "In that day" - the day of Assyria's discomfiture - shall the vanity of idols be seen and recognized. They have not helped Assyria. How should they help Judah (comp. Isaiah 30:22)? There is nothing to surprise us in the fact, that the prophet returns again and again to the alliance with Egypt. After his warning had failed to prevent it, he wrestled with it in spirit, set before himself afresh the curse which would be its certain fruit, brought out and unfolded the consolation of believers that lay hidden in the curse, and did not rest till the cursed fruit, that had become a real thing, had been swallowed up by the promise, which was equally real. The situation of this fourth woe is just the same as that of the previous one. The alliance with Egypt is still in progress. "Woe to them that go down to Egypt for help, and rely upon horses, and put their trust in chariots, that there are many of them; and in horsemen, that there is a powerful multitude of them; and do not look up to the Holy One of Israel, and do not inquire for Jehovah! And yet He also is wise; thus then He brings evil, and sets not His words aside; and rises up against the house of miscreants, and against the help of evil-doers. And Egypt is man, and not God; and its horses flesh, and not spirit. And when Jehovah stretches out His hand, the helper stumbles, and he that is helped falls, and they all perish together." The expression "them that go down" (hayyōredı̄m) does not imply that the going down was taking place just then for the first time. It is the participle of qualification, just as God is called הבּרא. לעזרה with Lamed of the object, as in Isaiah 20:6. The horses, chariots, and horsemen here, as those of Egypt, which Diodorus calls ἱππάσιμος, on account of its soil being so suitable for cavalry (see Lepsius in Herzog's Cyclopaedia). The participle is combined in the finite verb. Instead of ועל־סוּסים, we also find the reading preferred by Norzi, of על without Vav, as in Isaiah 5:11 (cf., Isaiah 5:23). The perfects, שׁעוּ לא and דרשׁוּ לא, are used without any definite time, to denote that which was always wanting in them. The circumstantial clause, "whilst He is assuredly also wise," i.e., will bear comparison with their wisdom and that of Egypt, is a touching μείωσις. It was not necessary to think very highly of Jehovah, in order to perceive the reprehensible and destructive character of their apostasy from Him. The fut. consec. ויּבא is used to indicate the inevitable consequence of their despising Him who is also wise. He will not set aside His threatening words, but carry them out. The house of miscreants is Judah (Isaiah 1:4); and the help (abstr. pro concr., just as Jehovah is frequently called "my help," ‛ezrâthı̄, by the Psalmist) of evil-doers is Egypt, whose help has been sought by Judah. The latter is "man" ('âdâm), and its horses "flesh" (bâsâr); whereas Jehovah is God (El) and spirit (rūăch; see Psychol. p. 85). Hofmann expounds it correctly: "As ruuach has life in itself, it is opposed to the bâsâr, which is only rendered living through the rūăch; and so El is opposed to the corporeal 'âdâm, who needs the spirit in order to live at all." Thus have they preferred the help of the impotent and conditioned, to the help of the almighty and all-conditioning One. Jehovah, who is God and spirit, only requires to stretch out His hand (an anthropomorphism, by the side of which we find the rule for interpreting it); and the helpers, and those who are helped (i.e., according to the terms of the treaty, though not in reality), that is to say, both the source of the help and the object of help, are all cast into one heap together.
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