They shall all be put to shame. Here the Prophet compares the Jews with the Gentiles, in order to meet a grievous and dangerous temptation, by which they might be assailed, when they saw the Gentiles enjoying prosperity; [1] for, amidst so great troubles, they might have suspected that God was favorable to the Gentiles, or that he had cast away the care of his people, or that everything was governed by the blind impulse of fortune. The Prophet, therefore, assures them that, although for a time the Gentiles flourish and appear to be exalted to heaven, [2] yet the result must be, that they shall perish and Israel shall be saved. In a word, he exhorts them not to judge of the power of God from the present condition of things, not to have their minds fixed on temporary happiness, but to raise them to eternal salvation, and, when struck by the hand of God, patiently to bear their condition, and, on the other hand, not to envy the prosperity of the wicked, which shall be followed by a moumful reverse, as it is excellently described by the Psalmist. (Psalm 37:1,2.) This statement is added to the preceding; for whoever shall know that God, when he is a "Savior," is "hidden," will not wonder that wicked men enjoy prosperity, and that good men are poor, and despised, and tried by various afflictions. Thus the Lord makes trial of our faith and patience, and yet no part of our eternal salvation is lost; but they who now appear to be a thousand times safe and happy shall at length perish, and all the wealth which they possess shall plunge them in deeper ruin; because they abuse God's benefits, and, like robbers, seize on what belongs to other men, even though they appear to possess all of them by a just title. Whenever, therefore, this thought arises in our minds, "Wicked men are at ease, and therefore God favors them, and the promises on which we rely are unworthy of credit;" let us betake ourselves to this declaration of the Prophet as the surest anchor, and let us fortify ourselves by it, "The Lord will not disappoint our expectation, but we shall at length be delivered, even though we be now exposed to the reproaches, slanders, mockings, and cruelty of the wicked."

Footnotes

1 - "En voyant les Gentils avoir toutes choses a souhait." "When they saw the Gentiles have everything to their wish."

2 - "Et semblent estre elevees jusqu' au ciel."

They shall be ashamed and confounded - That is, they shall find all their hopes fail, and shall be suffused with shame that they were ever so senseless as to trust in blocks of wood and stone (see the notes at Isaiah 1:29; Isaiah 20:5; Isaiah 30:5; Isaiah 43:17).
They shall go to confusion - They shall all retire in shame and disgrace. That is, when they have gone to supplicate their idols, they shall find them unable to render them any aid, and they shall retire with shame.

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 Isaiah 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.

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, Revelation 6:15.

ashamed--"disappointed" in their expectation of help from their idols (see on Isaiah 42:17; Psalm 97:7).

The way in which this God who hides Himself is ultimately revealed as the God of salvation, is then pointed out in Isaiah 45:16, Isaiah 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 Isaiah 14:6; Isaiah 22:17; Ges. 138, 1, Anm. 1), i.e., so that its redemption is one that lasts for aeons (αἰωνία λύτρωσις, Hebrews 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 (Psalm 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.