Isaiah 29:16 Study Bible: You turn things upside down. Should the potter be thought to be like clay; that the thing made should say about him who made it, "He did not make me;" or the thing formed say of him who formed it, "He has no understanding?"

◄ Isaiah 29:16 ►

You have turned things upside down, as if the potter were regarded as clay. Shall what is formed say to him who formed it, "He did not make me"? Can the pottery say of the potter, "He has no understanding"?

Study Bible

You have turned things upside down
This phrase captures the essence of rebellion against divine order. In Hebrew, the word for "turned upside down" is "haphak," which implies a complete reversal or overthrow. Historically, this reflects Israel's tendency to invert God's commandments and pursue their own ways, contrary to His divine will. The imagery suggests chaos and disorder, a world where human pride attempts to usurp divine authority. This serves as a warning against the folly of human arrogance and the need to align with God's established order.

as if the potter were regarded as clay
The metaphor of the potter and clay is a powerful illustration of the relationship between God and humanity. The Hebrew word for "potter" is "yatsar," meaning to form or fashion, emphasizing God's role as the Creator. By regarding the potter as clay, the Israelites are depicted as reversing roles, attempting to place themselves in the position of the Creator. This highlights the absurdity of humans trying to dictate terms to God, a theme consistent throughout Scripture, underscoring the need for humility and submission to God's sovereignty.

Shall what is formed say to him who formed it, 'He did not make me'?
This rhetorical question emphasizes the absurdity of denying God's creative authority. The Hebrew word for "formed" is "yatsar," the same as for potter, reinforcing the Creator-creature relationship. Historically, this reflects Israel's denial of God's hand in their lives, akin to modern tendencies to reject divine involvement in creation. The question challenges the reader to recognize and affirm God's role as the ultimate Creator, encouraging a posture of gratitude and acknowledgment of His handiwork in our lives.

Can the pot say to the potter, 'He has no understanding'?
This phrase further illustrates the folly of questioning God's wisdom. The pot, representing humanity, lacks the perspective and understanding of the potter, who symbolizes God. The Hebrew word for "understanding" is "biynah," which denotes discernment and insight. This rhetorical question serves as a reminder of God's infinite wisdom compared to human limitations. It calls believers to trust in God's perfect plan, even when it surpasses human comprehension, and to rely on His guidance rather than their own understanding.

Persons / Places / Events

1. Isaiah
A major prophet in the Old Testament, Isaiah is the author of the book bearing his name. He prophesied to the Kingdom of Judah during a time of moral and spiritual decline.

2. Judah
The southern kingdom of Israel, which was often the focus of Isaiah's prophecies. The people of Judah were frequently admonished for their disobedience and lack of faith in God.

3. The Potter and the Clay
A metaphor used in this verse to illustrate the relationship between God (the potter) and His people (the clay). It emphasizes God's sovereignty and the absurdity of the creation questioning the Creator.

Teaching Points

God's Sovereignty
Recognize and submit to God's ultimate authority in our lives. Just as the potter has control over the clay, God has the right to shape our lives according to His purpose.

Humility Before God
Acknowledge our position as the created, not the Creator. We should approach God with humility, understanding that questioning His wisdom is akin to the clay questioning the potter.

Trust in God's Wisdom
Trust that God's plans and purposes are perfect, even when we do not understand them. His knowledge and understanding far surpass our own.

Repentance and Obedience
Turn away from the prideful attitude of self-sufficiency and independence from God. Embrace a life of obedience and alignment with His will.

Reflection on Identity
Reflect on our identity as God's creation, understanding that our value and purpose are derived from Him, not from our own achievements or understanding.

Bible Study Questions

1. How does the metaphor of the potter and the clay in Isaiah 29:16 challenge our understanding of God's authority in our lives?

2. In what ways can we sometimes act like the clay questioning the potter, and how can we correct this attitude?

3. How do the additional scriptures (Jeremiah 18:1-6 and Romans 9:20-21) reinforce the message of Isaiah 29:16 about God's sovereignty?

4. What practical steps can we take to cultivate humility and trust in God's wisdom, especially in times of uncertainty or difficulty?

5. How does understanding our identity as God's creation impact our daily decisions and interactions with others?

Connections to Other Scriptures

Jeremiah 18:1-6
This passage also uses the potter and clay metaphor to describe God's authority over nations and individuals, highlighting His ability to shape and reshape according to His will.

Romans 9:20-21
Paul references the potter and clay imagery to discuss God's sovereign choice and the right of the Creator over His creation, reinforcing the theme of divine authority.

Genesis 2:7
The creation of man from the dust of the ground by God, illustrating the intimate act of creation and the inherent authority of the Creator over His creation.

Sermons

Lip-Service and Dissimulation	E. Johnson	Isaiah 29:13-16
The Church Which God Condemns	W. Clarkson	Isaiah 29:13-17
The Folly of Acting Separately from God		Isaiah 29:15-16

People

Ariel, David, Isaiah, Jacob

Places

Ariel, Lebanon, Mount Zion

Topics

Clay, Considered, Didn't, Equal, Esteemed, Form, Formed, Forming, Framed, Framer, Maker, Nothing, O, Oh, Perverseness, Perversion, Perversity, Pot, Potter, Potter's, Regarded, Surely, Turn, Turning, Understand, Understanding, Upside, Wet

Dictionary of Bible Themes

Isaiah 29:16

     1210   God, human descriptions
     4315   clay
     5212   arts and crafts
     5445   potters and pottery
     5575   talk, idle
     5821   criticism, among believers
     8341   separation

Library

I am Told, Further, that You Touch with Some Critical Sharpness Upon Some Points of My Letter
13. I am told, further, that you touch with some critical sharpness upon some points of my letter, and, with the well-known wrinkles rising on your forehead and your eyebrows knitted, make sport of me with a wit worthy of Plautus, for having said that I had a Jew named Barabbas for my teacher. I do not wonder at your writing Barabbas for Baranina, the letters of the names being somewhat similar, when you allow yourself such a license in changing the names themselves, as to turn Eusebius into Pamphilus, …
Various—Life and Works of Rufinus with Jerome's Apology Against Rufinus.

Thou that Dwellest in the Gardens, the Companions Hearken to Thy Voice; Cause Me to Hear It.
The Bridegroom invites his Spouse to speak in his behalf, and to enter actually upon the Apostolic life by teaching others. Thou, O my Spouse, He says, that dwellest in the gardens, in the ever-flowered parterres of the Divinity, where thou hast not ceased to dwell since the winter has passed, thou hast been in gardens as beautiful for the variety of the flowers with which it was adorned as for the excellence of the fruits which abound there; thou, O My Spouse, whom I keep constantly with Me in these …
Madame Guyon—Song of Songs of Solomon

If it is Objected, that the Necessity which Urges us to Pray is not Always...
If it is objected, that the necessity which urges us to pray is not always equal, I admit it, and this distinction is profitably taught us by James: " Is any among you afflicted? let him pray. Is any merry? let him sing psalms" (James 5:13). Therefore, common sense itself dictates, that as we are too sluggish, we must be stimulated by God to pray earnestly whenever the occasion requires. This David calls a time when God "may be found" (a seasonable time); because, as he declares in several other …
John Calvin—Of Prayer--A Perpetual Exercise of Faith

The Hardening of Nations.
"The election hath obtained it, and the rest were hardened."-- Rom. xi. 7. St. Paul's word, at the head of this article, is strikingly impressive, and its content exceedingly rich and instructive. It clearly announces the fact that the hardening is not exceptional or occasional, but universal, affecting all, who, being in contact with the divine Love, are not saved by it. The last limitation is necessary, for of the heathen it can not be said that they are hardened. Only they can be hardened who …
Abraham Kuyper—The Work of the Holy Spirit

Christ Teaching by Miracles
We have seen how many valuable lessons our Saviour taught while on earth by the parables which he used. But we teach by our lives, as well as by our lips. It has passed into a proverb, and we all admit the truth of it, that "Actions speak louder than words." If our words and our actions contradict each other, people will believe our actions sooner than our words. But when both agree together, then the effect is very great. This was true with our blessed Lord. There was an entire agreement between …
Richard Newton—The Life of Jesus Christ for the Young

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life

The New Testament Canon in the First Three Centuries.
The first Christians relied on the Old Testament as their chief religious book. To them it was of divine origin and authority. The New Testament writings came into gradual use, by the side of the older Jewish documents, according to the times in which they appeared and the names of their reputed authors. The Epistles of Paul were the earliest written; after which came the Apocalypse, the Epistle to the Hebrews, and other documents, all in the first century. After the first gospel had undergone a …
Samuel Davidson—The Canon of the Bible

Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting

Jesus Fails to Attend the Third Passover.
Scribes Reproach Him for Disregarding Tradition. (Galilee, Probably Capernaum, Spring a.d. 29.) ^A Matt. XV. 1-20; ^B Mark VII. 1-23; ^D John VII. 1. ^d 1 And after these things Jesus walked in Galilee: for he would not walk in Judæa, because the Jews sought to kill him. [John told us in his last chapter that the passover was near at hand. He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at John v. 18.] ^a 1 Then there …
J. W. McGarvey—The Four-Fold Gospel

Of Prayer --A Perpetual Exercise of Faith. The Daily Benefits Derived from It.
1. A general summary of what is contained in the previous part of the work. A transition to the doctrine of prayer. Its connection with the subject of faith. 2. Prayer defined. Its necessity and use. 3. Objection, that prayer seems useless, because God already knows our wants. Answer, from the institution and end of prayer. Confirmation by example. Its necessity and propriety. Perpetually reminds us of our duty, and leads to meditation on divine providence. Conclusion. Prayer a most useful exercise. …
John Calvin—The Institutes of the Christian Religion

"To what Purpose is the Multitude of Your Sacrifices unto Me? Saith the Lord,"
Isaiah i. 11.--"To what purpose is the multitude of your sacrifices unto me? saith the Lord," &c. This is the word he calls them to hear and a strange word. Isaiah asks, What mean your sacrifices? God will not have them. I think the people would say in their own hearts, What means the prophet? What would the Lord be at? Do we anything but what he commanded us? Is he angry at us for obeying him? What means this word? Is he not repealing the statute and ordinance he had made in Israel? If he had reproved …
Hugh Binning—The Works of the Rev. Hugh Binning

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation …
John Calvin—The Institutes of the Christian Religion

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall …
Thomas Watson—The Ten Commandments

Intercourse of Jesus with the Pagans and the Samaritans.
Following out these principles, Jesus despised all religion which was not of the heart. The vain practices of the devotees,[1] the exterior strictness, which trusted to formality for salvation, had in him a mortal enemy. He cared little for fasting.[2] He preferred forgiveness to sacrifice.[3] The love of God, charity and mutual forgiveness, were his whole law.[4] Nothing could be less priestly. The priest, by his office, ever advocates public sacrifice, of which he is the appointed minister; he …
Ernest Renan—The Life of Jesus

Letter ii (A. D. 1126) to the Monk Adam
To the Monk Adam [3] 1. If you remain yet in that spirit of charity which I either knew or believed to be with you formerly, you would certainly feel the condemnation with which charity must regard the scandal which you have given to the weak. For charity would not offend charity, nor scorn when it feels itself offended. For it cannot deny itself, nor be divided against itself. Its function is rather to draw together things divided; and it is far from dividing those that are joined. Now, if that …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

"And There is None that Calleth Upon Thy Name, that Stirreth up Himself to Take Hold on Thee,"
Isaiah lxiv. 7.--"And there is none that calleth upon thy name, that stirreth up himself to take hold on thee," &c. They go on in the confession of their sins. Many a man hath soon done with that a general notion of sin is the highest advancement in repentance that many attain to. You may see here sin and judgment mixed in thorough other(315) in their complaint. They do not so fix their eyes upon their desolate estate of captivity, as to forget their provocations. Many a man would spend more affection, …
Hugh Binning—The Works of the Rev. Hugh Binning

"But it is Good for Me to Draw Near to God: I have Put My Trust in the Lord God, that I May Declare all Thy
Psal. lxxiii. 28.--"But it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works." After man's first transgression, he was shut out from the tree of life, and cast out of the garden, by which was signified his seclusion and sequestration from the presence of God, and communion with him: and this was in a manner the extermination of all mankind in one, when Adam was driven out of paradise. Now, this had been an eternal separation for any thing that …
Hugh Binning—The Works of the Rev. Hugh Binning

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament

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