Isaiah 44:17
And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.
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EXPOSITORY (ENGLISH BIBLE)
44:9-20 Image-making is described, to expose the folly of idolaters. Though a man had used part of a log for fuel, he fell down before an image made of the remainder, praying it to deliver him. Man greatly dishonours God, when he represents him after the image of man. Satan blinds the eyes of unbelievers, causing absurd reasonings in matters of religion. Whether men seek happiness in worldly things, or run into unbelief, superstition, or any false system, they feed on ashes. A heart deceived by pride, love of sin, and departure from God, turns men aside from his holy truth and worship. While the affections are depraved, a man holds fast the lie as his best treasure. Are our hearts set upon the wealth of the world and its pleasures? They will certainly prove a lie. If we trust to outward professions and doings, as if those would save us, we deceive ourselves. Self-suspicion is the first step towards self-deliverance. He that would deliver his soul, must question his conscience, Is there not a lie in my right hand?With part thereof he eateth flesh - That is, he prepares flesh to eat, or prepares his food.

He roasteth roast - He roasts meat.

16. part … part—not distinct parts, but the same part of the wood (compare Isa 44:17).

eateth—that is, cooks so as to eat (Isa 44:19).

I have seen—I feel its power.

No text from Poole on this verse.

And the residue thereof he maketh a god, even his graven image,.... What remains of the tree, that is not consumed by making a fire to warm with, by heating the oven to bake bread with, and by using it in the kitchen to roast meat with, this is made an image of, and being graved and carved, is called a god, and worshipped; though it is of the same matter, and of the same nature, with that which was used for warming, baking, and roasting:

he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, deliver me, for thou art my god; he bows unto it, falls down on his knees, and spreads out his hands, and lifts them up, and uses all the gestures of adoration; yea, makes a formal address in prayer and supplication, and particularly requests that he would deliver him from present danger and distresses, of whatsoever kind he was attended with; declaring at the same time he was his god, in whom he trusted, and from whom he expected relief and help. Monstrous stupidity!

And the residue thereof he maketh a god, even his graven image: he falleth down unto it, and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou art my god.
EXEGETICAL (ORIGINAL LANGUAGES)
Verse 17. - The residue thereof; i.e. the other half. Isaiah 44:17The prophet now traces the origin of the idols still further back. Their existence or non-existence ultimately depends upon whether it rains or not. "One prepares to cut down cedars, and takes holm and oak-tree, and chooses for himself among the trees of the forest. He has planted a fig, and the rain draws it up. And it serves the man for firing: he takes thereof, and warms himself; he also heats, and bakes bread; he also works it into a god, and prostrates himself; makes an idol of it, and falls down before it. The half of it he has burned in the fire: over the half of it he eats flesh, roasts a roast, and is satisfied; he also warms himself, and says, Hurrah, I am getting warm, I feel the heat. And the rest of it he makes into a god, into his idol, and says, Save me, for thou art my god." The subject of the sentence is not the carpenter of the previous verse, but "any one." ארזים apparently stands first, as indicating the species; and in the Talmud and Midrash the trees named are really described as ארזים מיני. But tirzâh (from târaz, to be hard or firm) does not appear to be a coniferous tree; and the connection with 'allōn, the oak, is favourable to the rendering ἀγριοβάλανος (lxx, A. Th.), ilex (Vulg.). On 'immēts, to choose, see Isaiah 41:10. ארן (with Nun minusculum), plur. ארונים (b. Ros-ha Sana 23a) or ארנים (Para iii. 8), is explained by the Talmud as ערי, sing. ערא, i.e., according to Aruch and Rashi, laurier, the berries of which are called baies. We have rendered it "fig," according to the lxx and Jerome, since it will not do to follow the seductive guidance of the similarity in sound to ornus (which is hardly equivalent to ὀρεινός).

(Note: The ἀρία of Theophrastus is probably quercus ilex, which is still called ἀρία; the laurus nobilis is now called βαΐηά, from the branches which serve instead of palm-branches.)

The description is genealogical, and therefore moves retrogressively, from the felling to the planting. והיה in Isaiah 44:15 refers to the felled and planted tree, and primarily to the ash. מהם (of such as these) is neuter, as in Isaiah 30:6; at the same time, the prophet had the עצים (the wood, both as produce and material) in his mind. The repeated אף lays emphasis upon the fact, that such different things are done with the very same wood. It is sued for warming, and fore the preparation of food, as well as for making a god. On the verbs of adoration, hishtachăvâh (root shach, to sink, to settle down) and sâgad, which is only applied to idolatrous worship, and from which mes'gid, a mosque, is derived, see Holemann's Bibelstudien, i. 3. למו may no doubt be take as a plural ( equals להם, as in Isaiah 30:5), "such things (taila) does he worship," as Stier supposes; but it is probably pathetic, and equivalent to לו, as in Isaiah 53:8 (compare Psalm 11:7; Ewald, 247, a). According to the double application of the wood mentioned in Isaiah 44:15, a distinction is drawn in Isaiah 44:16, Isaiah 44:17 between the one half of the wood and the other. The repeated chetsyō (the half of it) in Isaiah 44:16 refers to the first half, which furnishes not only fuel for burning, but shavings and coals for roasting and baking as well. And as a fire made for cooking warms quite as much as one made expressly for the purpose, the prophet dwells upon this benefit which the wood of the idol does confer. On the tone upon the last syllable of chammōthı̄, see at Job 19:17; and on the use of the word ראה as a comprehensive term, embracing every kind of sensation and perception, see my Psychologie, p. 234. Diagoras of Melos, a pupil of Democritus, once threw a wooden standing figure of Hercules into the fire, and said jocularly, "Come now, Hercules, perform thy thirteenth labour, and help me to cook the turnips."

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