Assemble yourselves and come; draw near together, you that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray to a god that cannot save.
yourself
Isaiah 41:5,6,21 The isles saw it, and feared; the ends of the earth were afraid, drew near, and came…
Isaiah 43:9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.
escaped
Isaiah 4:2 In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.
Jeremiah 25:15-29 For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it…
Jeremiah 50:28 The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the LORD our God, the vengeance of his temple.
they
Isaiah 42:17,18 They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye are our gods…
Isaiah 44:17-20 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…
Isaiah 46:7 They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.
Ignorant are those who carry idols of wood
This phrase highlights the futility and ignorance of idol worship. In the ancient Near East, idol-making was a common practice, with wood being a primary material for crafting these idols. The critique here is not just of the physical act of carrying idols but of the spiritual blindness it represents. The Bible frequently contrasts the living God with lifeless idols (e.g., Psalm 115:4-8). The use of "wood" emphasizes the perishable and powerless nature of these idols, in stark contrast to the eternal and omnipotent God. This critique is echoed in other parts of Isaiah, such as Isaiah 44:9-20, where the absurdity of idol worship is vividly depicted.
and pray to a god that cannot save.
This phrase underscores the impotence of idols and false gods. In the cultural context, people believed that their gods could protect and deliver them, yet the God of Israel declares that these gods are powerless. The inability to save is a central theme in the prophetic literature, where God repeatedly demonstrates His power over the nations and their gods (e.g., Exodus 12:12, where God executes judgment on the gods of Egypt). This phrase also points to the exclusivity of salvation through the God of Israel, foreshadowing the New Testament revelation of Jesus Christ as the only Savior (Acts 4:12). The prophetic message is clear: only the God of Israel has the power to save, a truth that is ultimately fulfilled in the person and work of Jesus Christ.
- The verse opens with a simple, urgent invitation. God Himself takes the first step, showing His heart for relationship (Isaiah 1:18; Matthew 11:28).
- Because the Lord initiates, every person can respond—no one is disqualified by past failures or distance.
- This is not a private summons; it is communal. The Lord wants people to stand side-by-side and hear His case (Joel 3:11; Zephaniah 2:1).
- Gathering implies agreement about what is true. Truth isn’t negotiated; it’s received together under God’s authority.
- Moving closer indicates willingness to listen and obey (James 4:8; Hebrews 4:16).
- Nearness to God is always safe for the humble but uncomfortable for idolatry; nothing hidden survives the light of His presence.
- In Isaiah’s day, “fugitives” were both exiles from Judah and Gentiles fleeing the emptiness of paganism. All are welcome.
- The phrase previews God’s global plan: “Turn to Me and be saved, all the ends of the earth” (Isaiah 45:22; Acts 17:27).
- No cultural background, wound, or wandering places anyone beyond the reach of the Creator who seeks.
- “Ignorant” highlights spiritual blindness, not intellectual capacity (Psalm 115:4-8; Jeremiah 10:3-5).
- Carrying an idol reverses reality: the maker ends up serving what he made. The burdened worshiper reveals the powerlessness of the object he totes.
- Prayer is meant for a living, rescuing God, yet idolaters pour out devotion to silence (Isaiah 43:11; Acts 4:12).
- The contrast is stark: wooden gods must be lifted; the living God lifts sinners. Only One has the power and the will to save.
Isaiah 45:20 is the Lord’s loving but uncompromising call. He invites everyone—exile, Gentile, wanderer—to come, assemble, and step closer. In that light, the emptiness of idols is exposed: they demand carrying yet never save. The verse presses every heart toward the only true refuge—the sovereign, saving God who alone hears and rescues.
(20) Ye that are escaped of the nations.--Primarily, the words point to the survivors of the conquests of Cyrus, who are contemplated as acknowledging the God of Israel. Ultimately the words find their fulfilment in the conversion of the heathen to the true anointed of Jehovah, of whom Cyrus was a type. They will bear witness from their experience to the vanity of idols. They will learn that it does not avail to set up (or carry) their idols in religious processions (Jeremiah 10:5; Amos 5:26; 1Samuel 4:4).Verse 20. - Assemble yourselves and come... ye... escaped of the nations. The prophet reverts to the main idea of the section, which is the conversion of the Gentiles, and calls on all "the escaped of the nation" - i.e. all who have survived the judgments of the time - to "assemble and come," to consider the claims of Jehovah to be the only true God, to "look to him (ver. 22) and be saved." The great judgments through which the heathen will be brought to God have been frequently mentioned (Isaiah 24:1-23; Isaiah 26:20, 21; Isaiah 27:1-7; Isaiah 30:27-33; Isaiah 34:1-10; Isaiah 40:24; Isaiah 41:11, 12, 25; Isaiah 42:13-15, etc.). They must not be regarded as limited to the time of Cyrus, but rather as continuing into the Messianic period, and indeed nearly to its close (see especially ch. 34.). Each one of them constitutes a call to the nations, and is followed by a conversion to a greater or less extent. They have no knowledge that set up the wood of their graven image; rather, who lift up (or, carry) the wood of their graven image (comp. Isaiah 46:7, "They bear him upon the shoulder," where the same verb is used). It was a practice of the idolatrous heathen to carry the images of their gods in processions, generally exposed to view upon their shoulders (Layard, 'Nineveh and its Remains,' vol. 2. opp. p. 451), but sometimes partially concealed in shrines, or "arks" (Rawlinson, 'Herodotus,' vol. 2. pp. 100, 101). There would be still among the "escaped" some who would so act.