9 Woe to him who strives with his Maker- a clay pot among the clay pots of the earth! Shall the clay ask him who fashions it, 'What are you making?' or your work, 'He has no hands?'
*Minor differences ignored. Grouped by changes, with first version listed as example.
and 10. Wo to him that striveth with his Maker! This passage is explained in various ways. Some think that it refers to King Belshazzar, who, as is evident from Daniel, haughtily defied God, when he profaned the vessels of the Temple. (Daniel 5:3.) But that is too forced an exposition. The second might appear to be more probable, that the Lord grants far more to his children than a man would grant to his sons, or an artisan to his work; for they suppose that a comparison of this kind is made. "If the son rise up against the father, and debate with him, he will not be listened to. The father will choose to retain his power, and deservedly will restrain his son; and in like manner, if the clay rise up against the workman. But the Lord permits questions to be put to him, and kindly offers to satisfy the people; nay, even bids them put questions to him." And thus they join together the 10th and 11th verses, and think that God's forbearance is manifested by treating us with greater kindness, and condescending to greater familiarity, than men usually exhibit towards their sons. The latter exposition is indeed more plausible, but both are at variance with the Prophet's meaning; and therefore a more simple view appears to me to be, to understand that the Prophet restrains the complaints of men, who in adversity murmur and strive with God. This was a seasonable warning, that the Jews, by patiently and calmly bearing the cross, might receive the consolation which was offered to them; for whenever God holds us in suspense, the flesh prompts us to grumble, "Why does he not do more quickly what he intends to do? Of what benefit is it to him to torture us by his delay?" The Prophet, therefore, in order to chastise this insolence, says, "Does the potsherd dispute with the potter? Do sons debate with their fathers? Has not God a right to treat us as he thinks fit? What remains but that we shall bear patiently the punishments which he inflicts on us? We must therefore allow God to do what belongs to him, and must not take anything from his power and authority." I consider hvy, (hoi,) Wo! to be an interjection expressive of reproof and chastisement. Potsherd to potsherds. That is, as we say in common language, (Que chacun se prenne a son pareil,) "Let each quarrel with his like," "Let potsherds strive with potsherds of the earth." [1] When he sends men to those who are like themselves, he reproves their rashness and presumption, in not considering that it is impossible to maintain a dispute with God without leading to destruction; as if he had said, "With whom do they think that they have to deal? Let them know that they are not able to contend with God, [2] and that at length they must yield. And if, unmindful of their frailty, they attack heaven after the manner of the giants, they shall at length feel that they did wrong in warring [3] with their Maker, who can without any difficulty break in pieces, and even crush into powder, the vessels which he has made. Some interpret chsym (charasim) to mean "workmen" or "potters," and suppose the meaning to be, "Shall the potsherd rise up against the potter?" But those interpreters change the point and read s (schin) instead of s (sin). I acknowledge that such diversity and change may easily occur, but I prefer to follow the ordinary reading, and to adopt this simple meaning, "Shall the clay say to its maker? A potter is allowed to make any vessel of what form he pleases, a father is allowed to command his sons; will you not admit that God possesses a higher right?" Thus he reproves those who in adversity remonstrate with God, and cannot patiently endure afflictions. We ought therefore to listen to the warning given by Peter, when he bids us learn to submit to God, and to "humble ourselves under his mighty hand," (1-Peter 5:6,) so as to yield to his authority, and not to strive with him, if he sometimes tries us by various afflictions; because we ought to acknowledge his just right to govern us according to his pleasure. If we must come to debate, he will have such strong and decisive arguments as shall constrain us, being convicted, to be dumb. And when he restrains the insolence of men, it is not because he is destitute of argument, but because it is right and proper that we should yield and surrender ourselves to be wholly governed according to his pleasure; but at the same time he justly claims this right, that his own creatures should not call him to render an account. What can be more detestable than not to approve of his judgments, if they do not please men? Paul makes use of the same metaphor, but on a higher subject; for he argues about God's eternal predestination, and rebukes the foolish thoughts of men, who debate with God why he chooses some, and reprobates and condemns others. He shews that we ought, at least, to allow to God as much power as we allow to a potter or workman; and therefore he exclaims, "O man, who art thou, that repliest against God? Shall the clay say to the potter, Why hast thou made me thus?" (Romans 9:20.) "Who is so daring as to venture to oppose God, and to enter into debate with him?" Thus he perfectly agrees with the Prophet, though he makes use of this metaphor on a different and more intricate subject; for both affirm that God has full power over men, so as to permit themselves to be ruled and governed by him, and to endure patiently all adverse events. There is only this difference, that Isaiah reasons about the course of the present life, but Paul ascends to the heavenly and eternal life. His work hath no hands. The Prophet speaks in ordinary language, as we say that one "puts the last hand," when a thing is completed, and that "hands are wanting," when a work is disorderly, confused, or imperfect. Thus, whenever men murmur against God for not complying with their wishes, they accuse him either of slothfulness or of ignorance.
1 - "It seems to be a just observation of Hitzig, that earth is not mentioned as the dwelling of the potsherd, but as its material, which is indeed the predominant usage of 'dmh, (adamah,) as distinguished from 'rts, (eretz.)" -- Alexander.
2 - "Que Dieu sera plus fort qu' eux." "That God will be stronger than they."
3 - "Qu' ils ont eu tort de guerroyer."
Wo unto him that striveth with his Maker! - This verse commences a new subject. Its connection with the preceeding is not very obvious. It may be designed to prevent the objections and cavils of the unbelieving Jews who were disposed to complain against God, and to arraign the wisdom of his dispensations in regard to them, in permitting them to be oppressed by their enemies, and in promising them deliver ance instead of preventing their captivity. So Lowth understands it. Rosenmuller regards it as designed to meet a cavil, because God chose to deliver them by Cyrus, a foreign prince, and a stranger to the true religion, rather than by one of their own nation. Kimchi, and some others, suppose that it is designed to repress the pride of the Babylonians, who designed to keep the Jews in bondage, and who would thus contend with God. But perhaps the idea is of a more general nature.
It may be designed to refer to the fact that any interposition of God, any mode of manifesting himself to people, meets with enemies, and with those who are disposed to contend with him, and especially any display of his mercy and grace in a great revival of religion. In the previous verse the prophet had spoken of the revival of religion. Perhaps he here adverts to the fact that such a manifestation of his mercy would meet with opposition. So it was when the Saviour came, and when Christianity spread around the world; so it is in every revival now; and so it will be, perhaps, in the spreading of the gospel throughout the world in the time that shall usher in the millennium. Men thus contend with their Maker; resist the influences of his Spirit; strive against the appeals made to them; oppose his sovereignty; are enraged at the preaching of the gospel, and often combine to oppose him. That this is the meaning of this passage, seems to be the sentiment of the apostle Paul, who has borrowed this image, and has applied it in a similar manner: 'Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
Hath not the potter power over the clay, of the same lump to make one vessel auto honor, and another unto dishonor?' Romans 9:20-21 It is implied that people are opposed to the ways which God takes to govern the world; it is affirmed that calamity shall follow all the resistance which people shall make. This we shall follow, because, first, God has all power, and all who contend with him must be defeated and overthrown; and, secondly, because God is right, and the sinner who opposes him is wrong, and must and will be punished for his resistance.
Let the potsherd strive with the potsherds of the earth - Lowth renders this,
Woe unto him that contendeth with the power that formed him;
The potsherd with the moulder of the clay.
The word rendered 'potsherd' (חרשׁ cheresh) means properly "a shard," or "sherd," that is, a fragment of an earthen vessel Leviticus 6:28; Leviticus 11:33; Job 2:8; Job 41:22; Psalm 22:16. It is then put proverbially for anything frail and mean. Here it is undoubtedly put for man, regarded as weak and contemptible in his efforts against God. Our translation would seem to denote that it was appropriate for man to contend with equals, but not with one so much his superior as God; or that he might have some hope of success in contending with his fellowmen, but none in contending with his Maker. But this sense does not well suit the connection. The idea in the mind of the prophet is not that such contentions are either proper or appropriate among people, but it is the supreme folly and sin of contending with God; and the thought in illustration of this is not that people may appropriately contend with each other, but it is the superlative weakness and fragility of man. The translation proposed, therefore, by Jerome, 'Wo to him who contends with his Maker - testa de samiis terrae - a potsherd among the earthen pots (made of the earth of Samos) of the earth' - and which is found in the Syriac, and adopted by Rosenmuller, Gesenius, and Noyes, is doubtless the true rendering. According to Gesenius, the particle את 'êth here means "by" or "among"; and the idea is, that man is a potsherd among the potsherds of the earth; a weak fragile creature among others equally so - and yet presuming impiously to contend with the God that made him. The Septuagint renders this, 'Is anything endowed with excellence? I fashioned it like the clay of a potter. Will the plowman plow the ground all the day long? Will the clay say to the potter,' etc.
Shall the clay - It would be absurd for the clay to complain to him that moulds it, of the form which he chooses to give it. Not less absurd is it for man, made of clay, and moulded by the hand of God, to complain of the fashion in which he has made him; of the rank which he has assigned him in the scale of being; and of the purposes which he designs to accomplish by him.
He hath no hands - He has no skill, no wisdom, no power. It is by the hand chiefly that pottery is moulded; and the hands here stand for the skill or wisdom which is evinced in making it. The Syriac renders it, 'Neither am I the work of thy hands.'
Wo unto him that striveth with his Maker "To unto him that contendeth with the power that formed him" - The prophet answers or prevents the objections and cavils of the unbelieving Jews, disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance: "Nay, but, O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, out of the same lump to make one vessel to honor, and another to dishonor?" Romans 9:20, Romans 9:21. This is spoken says Kimchi, against the king of Babylon, who insulted the Most High, bringing forth the sacred vessels, drinking out of them, and magnifying himself against God.
Or thy work, He hath no hands "And to the workman, Thou hast no hands" - The Syriac renders, as if he had read, ולא היתי פעל ידיך velo hayithi pheal yadeycha, "neither am I the work of thy hands;" the Septuagint, as if they had reads ולא פעלת ואין ודים לך velo phaalta veeyn yaadim lecha, "neither hast thou made me; and thou hast no hands." But the fault seems to be in the transposition of the two pronouns; for ופעלך uphoolcha, read ופעלו uphoolo: and for לו lo, read לך lecha. So Houbigant corrects it; reading also ופעלו uphoolo; which last correction seems not altogether necessary. The Septuagint, in MSS. Pachom. and 1. D. 2 have it thus, και το εργον ουκ εχεις χειρας, which favors the reading here proposed.
(l) Woe to him that contendeth with his Maker! [Let] the potsherd [contend] with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, (m) He hath no hands?
(l) By this he bridles their impatience, who in adversity and trouble murmur against God, and will not tarry his pleasure: willing that man would match with his like, and not contend against God.
(m) That is, it is not perfectly made.
Woe unto him that striveth with his Maker,.... That contends with him, enters into a controversy, and disputes with him, or litigates a point with him; quarrels with his purposes and decrees; murmurs and repines at his providences, and finds fault with his dispensations: this seems to have respect to the murmurs, quarrels, and contests of the Jews about Christ, the author of righteousness and salvation, when he should appear:
let the potsherd strive with the potsherds of the earth; let men strive with men, who are as earthen vessels made of the same mass and lump, and so are upon an equal foot, and a match for each other; but let them not have the insolence and vanity to strive with their Maker, who, as he has made them, can dash them in pieces as a potter's vessel:
shall the clay say to him that fashioneth it, what makest thou? yet this might be said with as much propriety and justice as that the Jews should quarrel with God for not sending the Messiah as a temporal prince to rescue them from the Roman yoke; but in a mean and humble manner, in the form of a servant, as a man of sorrows, and acquainted with griefs; and, at last, became obedient to the death of the cross, the way in which he was to be the Saviour of men: or
thy work, he hath no hands? or thus, or "thy work say unto thee, he, the potter, hath no hands"; no power nor skill to make me; I can make myself: as weakly, as wickedly, and as foolishly did the Jews, seeing no need of the Saviour sent them, nor of his righteousness and salvation, argue for justification by their own works, and in favour of their self-sufficiency to work out their own salvation. The Targum takes the words to be spoken to idolaters, and paraphrases the former part thus;
"woe to him who thinks to contend in judgment against the words of his Creator, and trusts that earthen images shall profit him, which are made out of the dust of the earth, &c.''
and there are many interpreters who think they are spoken against the idolatrous Babylonians, particularly against Belshazzar, as Kimchi; and others, against Astyages, a king of Persia, who was angry with the father and mother of Cyrus, and sought to have slain him as soon as born (q).
(q) Vid. Abendana in Miclol Yophi in loc.
Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (Isaiah 40:27, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (Isaiah 45:8, referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (Romans 9:4-8, Romans 9:11-21).
Let . . . strive--Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to 2-Timothy 2:24 [GESENIUS].
thy . . . He--shall thy work say of thee, He . . . ?
The promise is now continued in the third strophe (Isaiah 45:9-13), and increases more and more in the distinctness of its terms; but just as in Isaiah 29:15-21, it opens with a reproof of that pusillanimity (Isaiah 40:27; cf., Isaiah 51:13; Isaiah 49:24; Isaiah 58:3), which goes so far to complain of the ways of Jehovah. "Woe to him that quarreleth with his Maker - a pot among the pots of earthenware? Can the clay indeed say to him that shapeth it, What makest thou? and thy work, He hath no hands? Woe to him that saith to his father, What begettest thou? and to the woman, What bringest thou forth?" The comparison drawn between a man as the work of God and the clay-work of a potter suggested itself all the more naturally, inasmuch as the same word yootseer was applied to God as Creator, and also to a potter (figulus). The word cheres signifies either a sherd, or fragment of earthenware (Isaiah 30:14), or an earthenware vessel (Jeremiah 19:1; Proverbs 26:23). In the passage before us, where the point of comparison is not the fragmentary condition, but the earthen character of the material ()'adâmâh), the latter is intended: the man, who complains of God, is nothing but a vessel of clay, and, more than that, a perishable vessel among many others of the very same kind.
(Note: The Septuagint reads shin for sin in both instances, and introduces here the very unsuitable thought already contained in Isaiah 28:24, "Shall the ploughman plough the land the whole day?")
The questions which follow are meant to show the folly of this complaining. Can it possibly occur to the clay to raise a complaint against him who has it in hand, that he has formed it in such and such a manner, or for such and such a purpose (compare Romans 9:20, "Why hast thou made me thus")? To the words "or thy work" we must supply num dicet (shall it say); pō‛al is a manufacture, as in Isaiah 1:31. The question is addressed to the maker, as those in Isaiah 7:25 are to the husbandman: Can the thing made by thee, O man, possibly say in a contemptuous tone, "He has no hands?" - a supposition the ridiculous absurdity of which condemns it at once; and yet it is a very suitable analogy to the conduct of the man who complains of God. In Isaiah 45:10 a woe is denounced upon those who resemble a man who should say to his own father, What children dost thou beget? or to a wife, What dost thou bring forth? (techı̄lı̄n an emphatic, and for the most part pausal, fut. parag., as in Ruth 2:8; Ruth 3:18). This would be the rudest and most revolting attack upon an inviolably tender and private relation; and yet Israel does this when it makes the hidden providential government of its God the object of expostulation.
Woe - As God here makes many glorious promises to Cyrus, so he pronounces a curse upon them, who should endeavour to hinder him. Contend - Contend, if you please, with your fellow creatures, but not with your creator. Or - He turns his speech to the potter.
*More commentary available at chapter level.