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Yahweh chose Cyrus to free the Israelis
1Cyrus is the one whom Yahweh has appointed to be the emperor of Persia
and to whom he will give great power [IDM];
Yahweh will enable him to defeat other nations
and to take away the power of their kings.
He will cause gates of cities to be opened,
and no one will ever be able to shut them.
2This is what Yahweh says to him:
“Cyrus, I will go ahead of you
and level the mountains.
I will smash down bronze gates
and cut through iron bars.
3I will give you treasures that people have hidden in dark secret places [DOU].
I will do that in order that you will know that I am Yahweh,
the God to whom the Israelis belong,
the God who calls you by your name.
4I have summoned you, calling out your name,
for the sake of the people of Israel [DOU] whom I have chosen, who serve me.
Even though you do not know me,
I will give you a title which has great honor.
5I am Yahweh, and there is no other God [DOU].
Even though you do not know me,
I will give you power
6in order that everyone in the world, from the east to the west, will know that there is no other God.
I am Yahweh, and there is no other God.
7I created the light and the darkness.
I cause there to be peace and I cause there to be disasters.
I, Yahweh, do all those things.”
8And Yahweh also says, “I want my rescue of my people [MET] to fall from the sky like rain.
Just like the earth opens wide to accept rain,
I will rescue/save my people and cause them to be treated justly.
I, Yahweh, am the one who will cause both of those things to happen.
9Terrible things will happen to those who argue with me, the one who created them.
They are like [MET] a clay pot and I am like the one who made it;
so they certainly cannot [RHQ] criticize me.
A lump of clay certainly cannot [RHQ] argue with the one who shapes it to form a pot, saying,
‘Why are you making me like this?’
The pot cannot say ‘You have no skill, because what you made has no handles!’
10And it would be terrible if an unborn baby would say to its father,
‘Why are you [RHQ] causing me to be born?’
or if it said to its mother,
‘The result of your labor pains will be useless?’”
11Yahweh, the Holy One of the Israeli people, the one who created Israel, says this to them:
“◄Why do you ask questions about what I do for you, my children?/You should not ask questions about what I do for you, my children.► [RHQ]
◄Why do you tell me about the work that I should do?/You should not tell me about the work that I should do.► [RHQ]
12I am the one who created the earth
and created people to live on it.
I stretched out the sky with my hands,
and I put the stars in their places.
13And I will appoint Cyrus to do things that are right/just,
and I will enable him to do all those things easily [MET].
His workers will rebuild my city,
and he will free my people who have been ◄exiled/forced to leave their country►.
And he will do it without my rewarding/paying him!
Those things will surely happen because I, the Commander of the armies of angels, have said it.
14And this is also what I, Yahweh, say to you, my people:
‘You will rule the people of Egypt and Ethiopia,
and the tall people of Seba in Arabia will become your slaves.
They will come to you bringing all the things that they sell,
and it will all be yours.
As prisoners, they will have chains on their arms as they follow you.
They will prostrate themselves in front of you and say,
“God is with/helping you
and he is the only God;
there is no other God.” ' ”
15God, although we cannot see you,
you are the one to whom we Israeli people belong, the one who saves us.
16All those who make idols will be humiliated.
They will all be disgraced together.
17But you, Yahweh, will rescue us, your Israeli people,
and we will be free forever.
Never again will we again be humiliated and disgraced.
18Yahweh is God;
he is the one who created the sky
and created and formed the earth.
He did not want it to remain with nothing living on it;
he wanted people to live on it.
He says, “I am Yahweh;
there is no other God.
19What I proclaimed, I did not speak secretly
or hide what I was saying by speaking in a dark place.
When I spoke to the descendants of Jacob,
I did not tell them
‘It will be useless for you to ◄seek for/pray to► me!’
I, Yahweh, speak only what is true and what is right.
20You people who are still alive after experiencing great disasters,
should come and gather together and listen to this:
The people who carry around their wooden idols
and pray to them are foolish, because those idols cannot rescue them!
21Talk among yourselves, and decide what you will say to prove that your praying to idols is good.
And when you do that, I will ask you,
‘Who predicted long ago what has now happened?
Did any idol tell you that those things would happen [RHQ]?’
No, it was [RHQ] only I, Yahweh, who told you,
because I am the only God; there is no other God.
I am a God who acts righteously and saves people;
there is no other one who does these things.
22Everyone in the world should ask me to save them,
because I am the only God who can do that;
there is no other one.
23I have solemnly declared, using my own name;
I [SYN] have spoken what is true,
and I will never change what I have said:
Some day, everyone [SYN] will bow in front of me,
and they will all solemnly promise to be loyal to me.
24They will declare,
‘Yahweh is the one who enables us to live righteously and to be strong.’ ”
And all those who have been angry at him will come to him,
and they will be ashamed for having been angry with him.
25Yahweh is the only one who will enable us Israeli people in the future to defeat our enemies,
and then we will boast about what he has done for us.
God Made Man to Worship
By A.W. Tozer6.5K39:00Worship1CH 16:29PSA 45:11PSA 96:9ISA 45:22MAT 6:33JHN 4:242TH 1:10In this sermon, the speaker emphasizes the importance of worshiping God. He states that worship is the chief purpose of man's existence, as taught in the Bible. However, due to sin, humanity has lost the true understanding of worship and the object of their worship. The speaker highlights that although there is a longing for worship in the human heart, it is often misguided, mistaking the beauty of nature or religious rituals for true worship. The sermon encourages listeners to seek God and worship Him in spirit and truth, as stated in John 4:24.
(Reformation Within Protestantism): Faith in Practice
By A.W. Tozer5.5K45:41ReformationEXO 15:11ISA 43:1ISA 43:18ISA 43:21ISA 45:21MAT 6:33In this sermon, the preacher emphasizes that when God speaks, His words have multiple applications and are true for anyone who believes them. He asserts that nothing in history, philosophy, or science can invalidate God's promises. The preacher also discusses the impact of social changes on people's perspectives but emphasizes that it does not change God or His promises. He concludes by highlighting God's declaration of being the only Savior and the Creator of Israel, emphasizing His power and authority.
Battling With God
By Alan Redpath4.4K39:03StrugglesPSA 2:8PSA 24:1PSA 110:1ISA 45:1ISA 45:3MAT 6:33In this sermon, the preacher discusses the power and sovereignty of God in the context of the Babylonian captivity of Israel. He emphasizes that even though Babylon was immensely powerful, God would deliver His chosen people from their bondage. The preacher references the story of Belshazzar in Daniel chapter 5, where the king was terrified by a writing on the wall, to illustrate the fear that God can instill in the hearts of rulers. The sermon also touches on the topic of wealth and how God rarely entrusts His people with it, instead using it in the hands of others for the good of His own. The preacher concludes by highlighting the promises given to Cyrus, who would be used as God's instrument for the salvation of Israel.
Treasures of Darkness
By Alan Redpath4.1K39:32DarknessPSA 2:8PSA 24:1PSA 46:10PSA 110:1ISA 45:3MAT 6:33In this sermon, the preacher discusses the power and sovereignty of God in the context of the Babylonian captivity of Israel. He emphasizes that even though Babylon was immensely powerful, God would deliver His chosen people from their bondage. The preacher references the story of Belshazzar in Daniel chapter 5, where the king was terrified by a writing on the wall, to illustrate the fear that God can instill in the hearts of rulers. The sermon also touches on the topic of wealth and how God rarely entrusts His people with it, instead using it in the hands of others for the good of His own. The preacher concludes by highlighting the promises given to Cyrus, who would be used as God's instrument for the salvation of Israel.
Everybody's Sermon
By C.H. Spurgeon3.6K46:17EXO 20:12DEU 32:2PSA 121:1ISA 28:10ISA 45:22HOS 1:6MAT 13:34In this sermon, the preacher emphasizes that even those who are not able to spend much time in nature can still learn from God's creation. He gives examples such as a baker who sees the oven as a reminder of the coming judgment day. The preacher also encourages sinners to open their eyes and be receptive to the messages that God may put in their path. He urges them to consider the Lord as their Creator and to fear and serve Him. The sermon concludes with a personal anecdote about how God spoke to the preacher through the barrenness of winter.
Doors of Hope
By A.W. Tozer3.6K40:57HopePSA 51:17ISA 45:22HOS 2:14MAT 7:7REV 3:20In this sermon, the preacher focuses on the concept of the "door of hope" mentioned in the Bible. He begins by discussing the history of mankind as builders and the simplicity of a building, emphasizing that a building always has a wall, floor, roof, and a door. The preacher then shares a personal story of a man who faced bankruptcy and contemplated suicide, but his wife encouraged him to pray and seek God's help. The preacher concludes by referencing the Bible verse in Hosea 2:15, which speaks of God giving the valley of Achor as a door of hope, and how it represents God's provision and restoration for His people.
Where to Look for Life
By Alan Redpath3.6K35:28LifePSA 121:1ISA 45:22MAT 6:33JHN 14:9ACT 4:12ROM 10:132CO 4:18In this sermon, the preacher shares a story about a young man who was feeling miserable and burdened by his sins. On a cold winter day, the young man decided to attend a Methodist chapel instead of his intended church. The preacher, who was delayed by the weather, began the service and announced his text from Isaiah 45:22, "Look unto me and be ye saved, all the ends of the earth, for I am God, and there is none else." The preacher then directly addressed the young man, urging him to look to Jesus for salvation. In a powerful moment, the young man looked deep into his soul and found peace, joy, and a burden lifted from his heart.
(Genesis) Genesis 1:2
By J. Vernon McGee3.4K05:09CreationGEN 1:1ISA 14:12ISA 45:18MAT 6:33JHN 3:5In this sermon, the speaker discusses the belief that a great catastrophe occurred between verses 1 and 2 of the Bible. They argue that there is evidence to support this, as the earth appears to have become a wasteland. The speaker also connects this catastrophe to the fall of Lucifer, who became Satan. They emphasize that God recreated and made the earth habitable for humans. The Holy Spirit is seen as playing a role in this recreation process.
How to Lead a Soul to Christ
By Abner Kauffman3.0K46:44Winning SoulsISA 45:22MAT 6:33In this sermon, the speaker emphasizes the importance of Christians looking to Jesus in their daily lives. He highlights the power of being a consistent and faithful example to others, as it can lead them to Christ. The speaker warns against actions that could ruin one's ability to be used by God in leading others to Him. He urges believers to focus solely on Jesus, who offers salvation and fulfills all expectations. The sermon encourages listeners to be active participants in leading souls to Christ by first experiencing His grace themselves.
Barriers Broken Down
By C.H. Spurgeon2.7K51:48ISA 45:22MAT 6:33JHN 3:36ACT 16:31ROM 10:1ROM 10:32CO 5:21The sermon transcript discusses the blessedness of Jesus Christ, who is described as God's only begotten Son, the Word made flesh. It emphasizes Jesus' sacrifice and salvation for humanity through his death on the cross. The sermon also highlights the ignorance and blindness of people towards the truth of Jesus' sacrifice and the need for faith in him. It concludes with a call to submit to God and make Christ the center of one's life for ultimate victory and safety.
If Any Man Thirst
By Vance Havner2.4K36:04Thirsting For GodEXO 17:6PSA 123:2ISA 12:3ISA 45:22JHN 3:14JHN 4:14JHN 7:37In this sermon, the preacher discusses the issue of empty religiosity and the lack of true spiritual fulfillment. He uses the analogy of birdwatching to illustrate how some people are constantly seeking new experiences and not fully appreciating what they already have in their faith. The preacher emphasizes the importance of enjoying and appreciating one's current spiritual journey while also continuing to grow in faith. He also highlights the need for genuine encounters with God and warns against engaging in empty religious activities that lack true spiritual substance.
(Through the Bible) Ezra
By Chuck Smith2.4K1:22:27ExpositionalEZR 2:61EZR 8:21EZR 8:36ISA 45:1In this sermon, the speaker talks about a man who had been bragging to the king about the power and greatness of God. As a result, the king gave him a lot of gold and silver, but now he is worried about the journey through a land filled with nomadic tribes who plunder caravans. Instead of asking the king for soldiers and horsemen for protection, the man decides to fast and pray, seeking God's guidance and protection. He divides the treasure among twelve men and they embark on their journey. With God's hand upon them, they are delivered from the enemy and safely arrive in Jerusalem.
Behold, Thou Art There
By Bob Jones Sr.2.2K13:57PSA 103:14PSA 139:1PSA 139:23PRO 16:18ISA 45:7In this sermon, Dr. Bob Jones Sr. emphasizes the limited understanding of human beings compared to God's infinite knowledge. He highlights the comforting fact that even though we may not fully comprehend God, we can still have a relationship with Him. Dr. Jones also emphasizes the omnipresence of God, stating that there is nowhere we can go where God is not present. He shares a personal anecdote about a preacher who encountered a modern type preacher and reflects on the importance of the old-time preachers and their faithfulness to God.
Dark Night of the Soul
By Jim Logan2.2K1:01:37Deep StrugglesPSA 27:8PSA 91:1PSA 119:105PSA 139:1ISA 45:3MAT 6:33GAL 4:6In this sermon, the speaker expresses his love and support for homeschoolers and the unique bond between homeschooling mothers and their children. He advises mothers to be careful not to hold on too tightly when it comes time for their children to leave the nest and pursue their own paths. The speaker also discusses the importance of fulfilling one's life purpose and not regretting old age. He references Galatians 4-6 and emphasizes the need to cry out to God for help and guidance. Additionally, the speaker highlights the limited role of feelings in Christian living and the importance of taking up one's cross. He encourages believers to trust in God even when it seems like He has abandoned them and to be willing to endure the darkness of the soul. The speaker also mentions the concept of God sifting believers like wheat and relates it to the process of removing impurities.
The Sovereignty of God as to the House of God
By T. Austin-Sparks2.2K34:53Sovereignty Of GodEZR 1:1ISA 45:1JER 25:12JER 29:10In this sermon, the speaker emphasizes the importance of having a genuine and heartfelt relationship with God. He highlights how the prophets in the Bible, such as Hosea and Ezekiel, were used by God to demonstrate the consequences of a lack of devotion to Him. The speaker also discusses the significance of world evangelization and how it is ultimately connected to the church. He emphasizes that God always moves in relation to His main objective, which is the church, and that the survival and effectiveness of the church depend on its fellowship, intercession, and relatedness to God.
All Things Work Together
By Paul Ravenhill2.0K37:45ISA 45:18MAT 6:33ROM 8:36In this sermon, the preacher emphasizes the message of repentance and the existence of a kingdom that surpasses our imagination. He highlights the curse of emptiness that hangs over nations and individuals and the need to replace it with fullness. The preacher shares his experience of moving from a vibrant church atmosphere to a place where the spiritual fervor seemed to have died down. He then describes a vision where he sees the enemy standing on top of a fortress, symbolizing the spiritual battle that needs to be fought. The preacher concludes by sharing a personal anecdote about witnessing the transformation of dark storm clouds into beautiful shapes and forms when touched by the dying sun's glory.
Dvd 33 the Theocratic Kingdom
By Art Katz2.0K1:04:10PSA 83:2PSA 83:18ISA 2:2ISA 9:6ISA 45:6ISA 45:22ZEC 14:2This sermon emphasizes the importance of understanding the mystery of Israel's restoration and its inseparable connection to the establishment of God's rule on earth through a literal king on the holy hill of Zion. It challenges the church to embrace the scandal of specificity and supernaturalness, urging believers to align theocratic and theocentric perspectives over democratic ideals. The speaker passionately calls for a deep yearning for God's theocratic kingdom and the restoration of Israel as pivotal to the fulfillment of God's ultimate plan for the nations.
Sovereignty and Salvation
By C.H. Spurgeon1.9K49:36JDG 16:202KI 5:10PSA 46:10ISA 45:22MAT 3:11ROM 3:231TI 1:15In this sermon, the preacher emphasizes the simplicity and universality of salvation through faith in Jesus Christ. He highlights the power of a simple act of looking to Jesus for salvation, which can happen in an instant. The preacher challenges the notion that salvation requires complex rituals or intellectual knowledge, stating that God has ordered a simple act of faith to humble us and show His sovereignty. He then directs the listeners to the crucifixion of Jesus, describing the agony and sacrifice He endured for the sake of sinners, inviting them to come and receive forgiveness and redemption through His blood.
Deliverance From Distress
By J. Glyn Owen1.8K53:50DistressPSA 40:1ISA 45:22MAT 9:10MAT 11:28LUK 19:1In this sermon, the speaker emphasizes the importance of having a song of praise and gratitude in our hearts as believers. He describes the Christian experience as being brought out of a pit of darkness and despair and being set upon a solid foundation in God. The speaker highlights the sad state of many people who are trapped in a life disconnected from God and sinking deeper into despair. However, he encourages listeners to trust in God and experience the transformation of having a new song of praise in their mouths, which can lead others to put their trust in the Lord as well. The sermon draws from the biblical passage in Psalm 40:1-3, where David expresses his gratitude for being rescued by God and having a new song put in his mouth.
Not Yet Time
By Bill McLeod1.8K55:29Waiting On God2CH 7:14ISA 45:23MAT 21:13ROM 14:1ROM 14:12In this sermon, the preacher discusses the consequences of judging and criticizing others, particularly fellow Christians. He uses the example of King David, who committed adultery with Bathsheba and had her husband killed. As a result, David faced severe consequences, including the death of four of his sons. The preacher emphasizes that it is not our place to judge others, as God has already received them. He also warns against listening to the devil's lies and allowing him to destroy our spiritual lives and testimonies. The sermon concludes with a reminder that what comes out of our mouths reflects what is in our hearts, and we should be cautious of the words we speak.
Articles of Engagement for Spiritual Warfare
By Darrell Champlin1.7K34:43Spiritual WarfarePSA 2:1PSA 110:1ISA 45:23MAT 6:33MAT 16:13MAT 28:18REV 19:11In this sermon, the speaker shares a personal experience of encountering a witch doctor and witnessing the power of God. The speaker describes how the witch doctor attempted to harm him with glass and fire, but God protected him from any harm. The speaker then recounts a powerful moment when the sun rose and he realized he was unharmed. The sermon concludes with the speaker sharing a story of a fire-dancer who also demonstrated supernatural protection from harm. Through these experiences, the speaker emphasizes the power of God over the power of Satan.
Turn or Burn
By C.H. Spurgeon1.7K42:03PSA 7:12PSA 51:17ISA 1:18ISA 45:22ISA 55:7MRK 16:16LUK 23:33In this sermon, the speaker emphasizes the importance of recognizing that God will punish sin. He shares a story about a minister who, while walking in a forest, comes across a clearing with a light. To his surprise, he finds a group of people gathered there, listening to an orator. The minister feels compelled to speak but is unsure of what to say. However, before he can speak, a man rises and addresses the crowd, expressing his disagreement with the orator's blasphemies. The sermon highlights the need for individuals to acknowledge God's justice and turn away from sin.
(Through the Bible) Exodus 11-12
By Chuck Smith1.6K56:21EXO 12:13EXO 12:41ISA 45:9MAT 7:14JHN 5:24ACT 4:12In this sermon, the speaker emphasizes the importance of accepting and believing in God's word without questioning or arguing with it. He highlights the humility and submission that comes from recognizing our limited understanding compared to God's wisdom. The speaker also discusses the role of parents in teaching their children about God and His power, using the example of the Passover story. Additionally, he emphasizes that true life and significance begin with a relationship with Jesus Christ, and everything before that is of no value. The sermon concludes with a reference to the apostle Paul's experience of being caught up to the third heaven and the assurance of a future eternal body.
A Christlike Home (1) Christlike Husbands and Wives
By Zac Poonen1.6K1:04:20GEN 2:24PSA 45:10ECC 10:8ISA 45:15JHN 14:161CO 11:31PE 3:1This sermon emphasizes the importance of building a Christ-like home, focusing on the roles of a Christ-like husband, wife, father, and mother to raise Christ-like children. It highlights the need for humility, acknowledging when the home is not fulfilling God's purpose, and seeking Jesus for restoration. The sermon also addresses the significance of leaving and cleaving in marriage, avoiding debt, and living within one's means to maintain a godly home.
The Work of God in Salvation
By Eryl Davies1.6K1:26:29SalvationISA 45:22MAT 6:33EPH 1:7EPH 1:9In this sermon, the speaker focuses on Ephesians chapter 1, specifically verses 1-14. He highlights the richness and abundance of God's grace, emphasizing that it is inexhaustible and priceless. The speaker uses the analogy of a swollen river flooding its surroundings to illustrate the superabundance of God's giving. He also discusses the brokenness and imperfection that entered the world due to sin, but emphasizes that God has a cosmic plan and purpose that is working towards a tremendous climax. The sermon concludes with a personal anecdote about a talkative passenger on a long-haul flight, illustrating the importance of taking the initiative to share about oneself in order to be known.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
This chapter is evidently connected with the subject treated of in the thirty-sixth. Baruch, who had written the prophecies of Jeremiah, and read them publicly in the temple, and afterwards to many of the princes, is in great affliction because of the awful judgments with which the land of Judah was about to be visited; and also on account of the imminent danger to which his own life was exposed, in publishing such unwelcome tidings, Jer 45:1-3. To remove Baruch's fear with respect to this latter circumstance, the prophet assures him that though the total destruction of Judea was determined because of the great wickedness of the inhabitants, yet his life should be preserved amidst the general desolation, Jer 45:4, Jer 45:5.
Introduction
These seven verses should have been appended to previous chapter, and the new chapter should begin with Isa 45:8, "Drop down," &c. [HORSLEY]. Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as the great ultimate end of the prophecy. (Isa 45:1-7) his anointed--Cyrus is so called as being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to the Jewish custom of setting apart kings to the regal office by anointing. right hand . . . holden--image from sustaining a feeble person by holding his right hand (Isa 42:6). subdue nations--namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea. loose . . . girdle loins--that is, the girdle off the loins; and so enfeeble them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of feebleness (Job 38:3; Job 12:21); "weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in Dan 5:6, were loosed during the siege by Cyrus, at the sight of the mysterious handwriting on the palace walls. His being taken by surprise, unaccoutred, is here foretold. to open . . . gates--In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [HERODOTUS, 1.191].
Verse 2
crooked . . . straight-- (Isa 40:4), rather, "maketh mountains plain" [LOWTH], that is, clear out of thy way all opposing persons and things. The Keri reads as in Isa 45:13, "make straight" (Margin). gates of brass-- (Psa 107:16). HERODOTUS (1.179) says, Babylon had a hundred massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass. bars of iron--with which the gates were fastened.
Verse 3
treasures of darkness--that is, hidden in subterranean places; a common Oriental practice. Sorcerers pretended to be able to show where such treasures were to be found; in opposition to their pretensions, God says, He will really give hidden treasures to Cyrus (Jer 50:37; Jer 51:13). PLINY (Natural History,, 33:3) says that Cyrus obtained from the conquest of Asia thirty-four thousand pounds weight of gold, besides golden vases, and five hundred thousand talents of silver, and the goblet of Semiramis, weighing fifteen talents. that thou mayest know--namely, not merely that He was "the God of Israel," but that He was Jehovah, the true God. Ezr 1:1-2 shows that the correspondence of the event with the prediction had the desired effect on Cyrus. which call . . . thy name--so long before designate thee by name (Isa 43:1).
Verse 4
(See on Isa 41:8; Isa 43:14). surnamed--that is, designated to carry out My design of restoring Judah (see on Isa 44:5; Isa 44:28; Isa 45:1). MAURER here, as in Isa 44:5, translates, "I have addressed thee by an honorable name." hast not known me--previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree (Ezr 1:1-3).
Verse 5
(Isa 42:8; Isa 43:3, Isa 43:11; Isa 44:8; Isa 46:9). girded thee--whereas "I will loose (the girdle off) the loins of kings" (Isa 45:1), strengthening thee, but enfeebling them before thee. though . . . not known me-- (Isa 45:4). God knows His elect before they are made to know Him (Gal 4:9; Joh 15:16).
Verse 6
From the rising to the setting of the sun, that is, from east to west, the whole habitable world. It is not said, "from north to south," for that would not imply the habitable world, as, "from east to west" does (Ezr 1:1, &c.). The conquest of Jerusalem by Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, throughout the world, the acknowledgment of Jehovah as the only true God.
Verse 7
form . . . create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material. light . . . darkness--literally (Gen 1:1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [GROTIUS] . . . Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [VITRINGA]. create evil--not moral evil (Jam 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Psa 65:7; Amo 3:6).
Verse 8
Drop--namely, the fertilizing rain (Psa 65:12). skies--clouds; lower than the "heavens." righteousness--that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse). earth--figuratively for the hearts of men on it, opened for receiving the truth by the Holy Ghost (Act 16:14). them--the earth and the heavens. HORSLEY prefers: "Let the earth open, and let salvation and justice grow forth; let it bring them forth together; I the Lord have created him" (Isa 45:13). MAURER translates, "Let all kinds of salvation (prosperity) be fruitful" (Psa 72:3, Psa 72:6-7). The revival of religion after the return from Babylon suggests to the prophet the diffusion of Messiah's Gospel, especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return.
Verse 9
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 (Isa 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 (Isa 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 (Rom 9:4-8, Rom 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 Ti2 2:24 [GESENIUS]. thy . . . He--shall thy work say of thee, He . . . ?
Verse 10
If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father . . . a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [HORSLEY].
Verse 11
Ask . . . command--Instead of striving with Me in regard to My purposes, your wisdom is in prayer to ask, and even command Me, in so far as it is for My glory, and for your real good (Mar 11:24; Joh 16:23, Joh 16:13, latter part of the verse; Jo1 3:22). sons-- (Isa 54:13; Gal 3:26). work of my hands--spiritually (Eph 2:10); also literal Israel (Isa 60:21). MAURER translates, instead of "command," Leave it to Me, in My dealings concerning My sons and concerning the work of My hands, to do what I will with My own. LOWTH reads it interrogatively, Do ye presume to question Me and dictate to Me (see Isa 45:9-10)? The same sense is given, if the words be taken in irony. But English Version is best.
Verse 12
The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in Isa 40:26-31. I, even my hands--so Hebrew (Psa 41:2), "Thou . . . thy hand" (both nominatives, in apposition).
Verse 13
him--Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (Isa 55:1), "freely" (gratuitously) (Isa 52:3; Isa 61:1; Zac 9:11; Rom 3:24). in righteousness--to fulfil My righteous purpose (see on Isa 41:2; Isa 42:6; Jer 23:6).
Verse 14
The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored (Isa 43:3), but mainly and fully describes the gathering in of the Gentiles to Israel (Act 2:10-11; Act 8:27-38), especially at Israel's future restoration (Isa 2:2; Isa 14:1-2; Isa 19:18-22; Isa 60:3-14; Isa 49:23; Psa 68:31; Psa 72:10-11). labour--wealth acquired by labor (Jer 3:24). Sabeans . . . of stature--the men of Meroe, in Upper Egypt. HERODOTUS (3.30) calls the Ethiopians "the tallest of men" (see on Isa 18:2; Ch1 11:23). thee--Jerusalem ("my city," Isa 45:13). in chains-- (Psa 149:8). "The saints shall judge the world" (Co1 6:2) and "rule the nations with a rod of iron" (Zac 14:12-19; Rev 2:26-27). The "chains," in the case of the obedient, shall be the easy yoke of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever (Joh 12:48; Heb 4:12; Rev 19:15). God is in thee-- (Jer 3:19).
Verse 15
God that hidest thyself--HORSLEY, after JEROME, explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with Isa 45:9-10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (Isa 55:8-9; Deu 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Isa 8:17).
Verse 16
ashamed--"disappointed" in their expectation of help from their idols (see on Isa 42:17; Psa 97:7).
Verse 17
in the Lord-- (Isa 45:24-25), contrasted with the idols which cannot give even temporary help (Isa 45:16); in Jehovah there is everlasting salvation (Isa 26:4). not . . . ashamed--opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on Isa 45:16).
Verse 18
(See on Isa 45:12). not in vain, he formed it to be inhabited--Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall be inhabited, for there can be no reason why the earth should then exist in vain any more than now (Pe2 3:13).
Verse 19
not . . . secret--not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Isa 48:16). Christ plainly quotes these words, thereby identifying Himself with Jehovah (Joh 18:20). I said not . . . Seek . . . in vain--When I commanded you to seek Me (Jehovah did so, Isa 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (Deu 32:47). Especially in Israel's time of trial, God's interposition, in behalf of Zion hereafter, is expressly stated as about to be the answer to prayer (Isa 62:6-10; Psa 102:13-17, Psa 102:19-21). So in the case of all believers, the spiritual Israel. righteousness--that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered. right--true (see on Isa 41:26).
Verse 20
escaped of the nations--those of the nations who shall have escaped the slaughter inflicted by Cyrus. Now, at last, ye shall see the folly of "praying to a god that cannot save" (Isa 45:16). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (Zac 14:16). They shall then all be converted to the Lord (Isa 66:23-24; Jer 3:17; Zac 8:20-23).
Verse 21
Challenge the worshippers of idols (Isa 41:1). take counsel together--as to the best arguments wherewith to defend the cause of idolatry. who . . . from that time-- (Isa 41:22-23; see on Isa 44:8). Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation. just . . . and . . . Saviour--righteous in keeping His promises, and therefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His righteousness, or justice, that He should save His redeemed (Isa 42:6, Isa 42:21; Psa 85:10-11; Rom 3:26).
Verse 22
Look . . . and be ye saved--The second imperative expresses the result which will follow obedience to the first (Gen 42:18); ye shall be saved (Joh 3:14-15). Num 21:9 : "If a serpent had bitten any man, when he beheld the serpent of brass he lived." What so simple as a look? Not do something, but look to the Saviour (Act 16:30-31). Believers look by faith, the eye of the soul. The look is that of one turning (see Margin) to God, as at once "Just and the Saviour" (Isa 45:21), that is, the look of conversion (Psa 22:27).
Verse 23
sworn by myself--equivalent to, "As I live," as Rom 14:11 quotes it. So Num 14:21. God could swear by no greater, therefore He swears by Himself (Heb 6:13, Heb 6:16). word . . . in righteousness--rather, "the truth (see on Isa 45:19) is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [LOWTH]. But the accents favor English Version. tongue . . . swear--namely, an oath of allegiance to God as their true King (see on Isa 19:18; Isa 65:16). Yet to be fulfilled (Zac 14:9).
Verse 24
Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Isa 45:21, "a just God and a Saviour," Isa 46:13), &c. [MAURER]. strength--namely, to save. shall men come--Those who have set themselves up against God shall come to Him in penitence for the past (Isa 19:22). ashamed-- (Isa 45:16; Isa 54:17; Isa 41:11).
Verse 25
all . . . Israel--the spiritual Israel (Rom 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Isa 45:17; Rom 11:26). justified--treated as if they were just, through Christ's righteousness and death (Jer 23:5). glory--literally, "sing" in His praise (Jer 9:24; Co1 1:31). Next: Isaiah Chapter 46
Introduction
INTRODUCTION TO ISAIAH 45 This chapter contains prophecies concerning Cyrus, the deliverer of the Jews from captivity; and concerning the grace, righteousness, and salvation of Christ; and the conversion of the Gentiles. An account is given of Cyrus, and of the great things God would do for him, and by him, Isa 45:1 and the ends for which he would do these things, for the sake of his people Israel; and that he might be known to be the only true God, who is the Maker of all things, Isa 45:4 an intimation is given of the Messiah, as the author of righteousness and salvation; and of the contention and murmuring of the Jews about him, Isa 45:8, encouragement is given to pray for and expect good things by him for the children of God, in consideration of the greatness of God as the Creator, who would raise him up in righteousness, the antitype of Cyrus, Isa 45:11, the conversion of the Gentiles, the confusion of idolaters, and the salvation of the Israel of God, are prophesied of, Isa 45:14, which are confirmed by his works and his word, what he had done and said, Isa 45:18, the vanity of idols is exposed, and Christ the only Saviour asserted, to whom persons in all nations are directed to look for salvation, Isa 45:20 when it is affirmed with an oath that all shall be subject to him; that his people shall come to him for righteousness and strength; that his enemies shall be ashamed, and the spiritual Israel of God shall be justified, and glory in him, Isa 45:23.
Verse 1
Thus saith the Lord to his anointed, to Cyrus,.... Cyrus is called the Lord's anointed, not because he was anointed with material oil, as the kings of Israel and Judah were; but because he was appointed by the Lord to be a king, and was qualified by him for that office; and was raised up by him to be an instrument of doing great things in the world, and particularly of delivering the Jews from their captivity, and restoring them to their own land: whose right hand I have holden; whom he raised up, supported, strengthened, guided, and directed to do what he did: to subdue nations before him; which was accordingly done. Xenophon (y) relates, that he subdued the Syrians, Assyrians, Arabians, Cappadocians, both the countries of Phrygia, the Lydians, Carians, Phoenicians, and Babylonians; also the Bactrians, Indians, Cilicians, the Sacae, Paphlagonians, and Megadinians; likewise the Greeks that inhabit Asia, Cyprians and Egyptians. Herodotus (z) says, that he ruled over all Asia: all which the Lord subdued under him; for it was he that did it rather than Cyrus; it was he that clothed him with strength and courage, gave him skill in military affairs, and success and victory: I will loose the loins of kings; as Croesus king of Lydia, and Belshazzar king of Babylon, by divesting them of their dignity, power, and government; and particularly this was true of the latter, when, by the handwriting on the wall, he was thrown into a panic; "and the joints of his loins were loosed", Dan 5:6, "to open before him the two leaved gates; and the gates shall not be shut"; the gates of cities and palaces wherever he came, which were opened to receive him as their conqueror and sovereign; this was very remarkably true of the gates of the palace of the king of Babylon, when the army of Cyrus by a stratagem had got into the city, and were come up to the king's palace, they found the gates shut; but a clamour and noise being made, the king ordered to see what was the matter; the gates being opened for that purpose, the soldiers of Cyrus rushed in to the king, and slew him (a); but, what is more remarkable, the gates of brass, which shut up the descents from the keys to the river, were left open that night Babylon was taken, while the inhabitants were feasting and revelling; which, had they been shut (b), would have defeated the enterprise of Cyrus; but God in his providence ordered it to be so. (y) Cyropaedia, l. 1. p. 2. (z) Clio, sive l. 1. c. 130. (a) Cyropaedia, l. 7. c. 22, 23. (b) Herodot. l. 1. c. 191.
Verse 2
I will go before thee, and make the crooked places straight,.... Or, "level the hilly places" (c); as pioneers do. The sense is, that he would remove all impediments and obstructions out of his way, and cause him to surmount all difficulties: I will break in pieces the gates of brass, and cut in sunder the bars of iron; with which the brasen gates were barred: in the wall that surrounded Babylon there were a hundred gates, all made of solid brass, twenty five on each side of the square; which, no doubt, are here referred to; which could not hinder the entrance of Cyrus into the city, and the taking of it; though they were not then destroyed by him, but by Darius afterwards (d) these gates of brass are mentioned by Abydenus (e), as made by Nebuchadnezzar, and as continuing till the empire of the Macedonians. (c) The Septuagint render the word by mountains; Gussetius by eminences, high places, such as stood in the way of passage into countries. The Vulgate Latin interprets it of glorious persons; and Abendana says it is right to understand it in this way; and applies it to Zerubbabel, and those that went up with him to Jerusalem, with the leave of Cyrus, who were good men, and honourable in their works, whom the Lord directed in their way right, and prospered them in the building of the temple, (d) Herodot. l. 1. c. 179. l. 3. c. 159. (e) Apud Euseb. Praepar. Evangel. l. 9. c. 41. p. 457.
Verse 3
And I will give thee treasures of darkness, and hidden riches of secret places,.... What had been laid up in private places, and had not seen the light for many years. The Jewish Rabbins say (f), that Nebuchadnezzar having amassed together all the riches of the world, when he drew near his end, considered with himself to whom he should leave it; and being unwilling to leave it to Evilmerodach, he ordered ships of brass to be built, and filled them with it, and dug a place in Euphrates, and hid them in it, and turned the river upon them; and that day that Cyrus ordered the temple to be built, the Lord revealed them to him: the riches of Croesus king of Lydia, taken by Cyrus, are meant; especially what he found in Babylon, which abounded in riches, Jer 51:13. Pliny (g) says, when he conquered Asia, he brought away thirty four thousand pounds of gold, besides golden vessels, and five hundred thousand talents of silver, and the cup of Semiramis, which weighed fifteen talents. Xenophon (h) makes mention of great riches and treasures which Cyrus received from Armenius, Gobryas, and Croesus: that thou mayest know that I the Lord, which call thee by thy name, am the God of Israel; to call him by name two hundred years, or near it, before he was born, was a proof that he was God omniscient, and knew things before they were, and could call things that were not, as though they were; and this Cyrus was made acquainted with; for, as Josephus (i) says, he read this prophecy in Isaiah concerning him; and all this being exactly fulfilled in him, obliged him to acknowledge him the Lord, to be the Lord God of heaven, and the Lord God of Israel, Ezr 1:2. (f) Vide Abendana in Miclol Yophi in Ioc. (g) Nat. Hist. l. 33. c. 3. (h) Cyropaedia, l. 3. c. 3. l. 5. c. 4. l. 7. c. 14. (i) Antiqu. l. 11. c. 1. sect. 2.
Verse 4
For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name,.... Not so much for the sake of Cyrus, and to do honour to him, was it that he so long before he was born called him by his name; but to assure the people of the Jews, the Lord's chosen people, and who were his servants, of the certainty of their deliverance, their deliverer being mentioned by name; and it was for their sakes, and not his, that he called him, and raised him up to do such great things as he did, that he might deliver them from their captivity: and it is for the sake of God's elect, whom he has chosen to holiness and happiness, to serve him, and be with him for ever, that he has called Christ, of whom Cyrus was a type, and sent him into the world, to be the Saviour and Redeemer of them: I have surnamed thee; not only called him by his name, Cyrus, but surnamed him his "shepherd", and "his anointed", Isa 44:28, though thou hast not known me; as yet not being born; and when he was, and was grown up, he was ignorant of the true God; and though, upon sight of the above prophecy, and under an immediate influence and impression, he acknowledged the God of Israel to be the God of heaven yet it does not appear that he left the Pagan idolatry; for Xenophon (k) relates, that when he found his end was near, he took sacrifices, and offered them to Jupiter, and the sun, and the rest of the gods; and gave them thanks for the care they had taken of him; and prayed them to grant happiness to his wife, children, friends, and country. (k) Cyropaedia, l. 8. c. 45.
Verse 5
I am the Lord, and there is none else,.... Whom thou, O Cyrus, for the words are directed to him, ought to own, serve, and worship: there is no God besides me; in heaven or earth, in any of the countries conquered by thee, and thou rulest over; for though there were gods and lords many, so called, these were only nominal fictitious deities; not gods by nature, as he was; of which the following, as well as what is before said, is a proof: I girded thee, though thou hast not known me; the Lord girded him with a royal girdle, a symbol of kingly power; he made him king over many nations; he girded him with strength, courage, and valour for war; and made him so expeditious, successful, and victorious, as he was, though a Heathen prince, and ignorant of him, in order to answer some valuable ends of his own glory, and the good of his people, and particularly for what follows.
Verse 6
That they may know from the rising of the sun, and from the west,.... That all the inhabitants of the world, from east to west, which takes in the habitable part of the world, that from north to south not being entirely so; that all within this compass, by hearing what great things God did by Cyrus, and for his people, might know, own, and acknowledge, that there is none besides me: I am the Lord, and there is none else; or, "besides me there is nothing" (l); all creatures are nonentities in comparison of God; and he fills up all places, and everything lives, and moves, and has its being in him; and there is no God, the Lord, the eternal Jehovah, but the one true God, Father, Son, and Spirit. (l) "quod nihilum absque me", Forerius.
Verse 7
I form the light, and create darkness,.... Natural light, or that light which was produced at the first creation, and of which the sun is the fountain and source; or day which is light, and night which is darkness, the constant revolutions of which were formed, appointed, and are continued by the Lord, Gen 1:3, moral light, or the light of nature, the rational understanding in man; spiritual light, or the light of grace, by which things spiritual and supernatural are known; the light of joy and comfort from Christ, the sun of righteousness; and the light of eternal glory and happiness: this is all from God, of his producing and giving; and so darkness is his creature; that natural darkness which was upon the face of the earth at the beginning; what arises from the absence of the sun, or is occasioned by the eclipses of it, or very black clouds; or any extraordinary darkness, such as was in Egypt; or deprivation of sight, blindness in men; and, in a figurative sense, ignorance and darkness that follow upon sin; judicial blindness, God gives men up and leaves them to; temporal afflictions and distresses, and everlasting punishment, which is blackness of darkness: I make peace, and create evil; peace between God and men is made by Christ, who is God over all; spiritual peace of conscience comes from God, through Christ, by the Spirit; eternal glory and happiness is of God, which saints enter into at death; peace among the saints themselves here, and with the men of the world; peace in churches, and in the world, God is the author of, even of all prosperity of every kind, which this word includes: "evil" is also from him; not the evil of sin; this is not to be found among the creatures God made; this is of men, though suffered by the Lord, and overruled by him for good: but the evil of punishment for sin, God's sore judgments, famine, pestilence, evil beasts, and the sword, or war, which latter may more especially be intended, as it is opposed to peace; this usually is the effect of sin; may be sometimes lawfully engaged in; whether on a good or bad foundation is permitted by God; moreover, all afflictions, adversities, and calamities, come under this name, and are of God; see Job 2:10, I the Lord do all these things; and therefore must be the true God, and the one and only one. Kimchi, from Saadiah Gaon, observes, that this is said against those that assert two gods, the one good, and the other evil; whereas the Lord is the Maker of good and evil, and therefore must be above all; and it is worthy of observation, that the Persian Magi, before Zoroastres (m), held two first causes, the one light, or the good god, the author of all good; and the other darkness, or the evil god, the author of all evil; the one they called Oromazes, the other Arimanius; and, as Dr. Prideaux (n) observes, "these words are directed to Cyrus king of Persia, and must be understood as spoken in reference to the Persian sect of the Magians; who then held light and darkness, or good and evil, to be the supreme Beings, without acknowledging the great God as superior to both;'' and which these words show; for Zoroastres, who reformed them in this first principle of their religion, was after Isaiah's time. (m) Vid. Pocock. Specimen Arab. Hist. p. 147, 148. (n) Connexion, part 1. p. 215.
Verse 8
Drop down, ye heavens, from above, and let the skies pour down righteousness,.... Or, "the righteous One", as the Vulgate Latin version; the Lord our righteousness, Christ the author of righteousness, who was to bring in an everlasting one; and whose coming was to be, and was, as the rain, as the former and latter rain to the earth, Hos 6:3, and who came from heaven to earth to fulfil all righteousness; and with him came an abundance of blessings of rich grace, even all spiritual blessings, peace, pardon, righteousness, salvation, and eternal life, which were poured down from above upon the sons of men; thus the Holy Ghost, the spirit of prophecy, proceeds at once from Cyrus to Christ, from the type to the antitype, from the temporal redemption of the Jews to the spiritual redemption of the Lord's people; and these words are to be considered, not as a petition of the prophet, or of the church, for the coming of Christ, and salvation by him; but a promise and prophecy of it. Aben Ezra and Kimchi take them to be an address to the angels of heaven to assist in the affair of the salvation of Israel; these did drop down or descend, even a great multitude of them, at the incarnation of Christ, and published the good tidings of good things that came by him: let the earth open, and let them bring forth salvation; or the "Saviour", as the Vulgate Latin version; Christ the author of salvation, who was appointed to be the salvation or Saviour of his people, who came to effect it, and has obtained it; heaven and earth were both concerned in bringing forth this "fruit" of righteousness and salvation, as the word (o) rendered "bring forth" signifies; see Isa 4:2. Christ was the Lord from heaven, and yet made of a woman in the lowest parts of the earth: Christ, who is the "truth", sprung "out of the earth"; and he, who is the author of "righteousness", looked down from heaven, Psa 85:11 and it follows: "let righteousness spring up together"; or "bud forth" (p) as a branch; one of the names of the Messiah, frequent in prophecy: I the Lord have created it; or that, both righteousness and salvation; or Christ as man, the author of both, whom God appointed, and raised up, and sent to be the Redeemer and Saviour of his people. The Targum interprets this of the resurrection of the dead, paraphrasing the whole thus; "let the heavens from above minister, and the clouds flow with good; let the earth open, and the dead revive; and let righteousness be revealed together; I the Lord have created them.'' (o) "fructificent", Vatablus; "edant fractum salutis"; Junius & Tremellius. (p) "germinare faciet", Pagninus, Montanus, Vatablus, "progerminet germen", Vitringa.
Verse 9
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.
Verse 10
Woe unto him that saith unto his father, what begettest thou?.... That quarrels with him, and complains of him, because he was not of the other sex, or not so wise, or so rich, or so handsome, as others: or to the woman; disdaining to call her mother: what hast thou brought forth? equally as absurd and impious it was in the Jews to quarrel with Christ for his conversation with sinners, and the reception of them; or for the regeneration of such persons; or to find fault with God for the conversion of the Gentiles, and resent it, and be angry at it, as they were; see Rom 10:19.
Verse 11
Thus saith the Lord, the Holy One of Israel, and his Maker,.... He whose name alone is Jehovah, who is glorious in holiness, the Sanctifier of his people, and the Maker of them, both as creatures, and new creatures: ask me of things to come concerning my sons, and concerning the work of my hands command ye me; these words are not spoken to idolaters, or the idolatrous Jews, or those of them that were inclined to idolatry; directing them to ask of the Lord, and not of their idols, things to come, which they were not able to show, and to seek to him for, and insist upon the performance of his promises to them, his children, and creatures; but to the spiritual Israel of God, as the preface shows, directing them to inquire after things future, concerning his children and people, especially among the Gentiles, whom the carnal Jews despised; and to expect, and believe, and even as it were demand the performance of them, being promised and prophesied of: there are some who are the "sons" of God, not by creation only, or by natural birth, or by desert, or merely by profession, but by adopting grace; which is a very great and excellent privilege, preferable to civil or national adoption, or to the highest rank of sonship among men; a blessing which continues forever, and entitles to eternal life: and these become the work of the Lord's hands in regeneration; they are made new creatures; they are his workmanship, created in Christ Jesus; whatever is wrought in them is of his operation, faith, hope, love, and every grace, which make up that good work which shall be performed until the day of Christ: first, men are the sons of God by adoption, and then they are his workmanship in regeneration; and the latter because of the former, and of which the latter is an evidence: now there were and are "things to come", concerning these persons; there were some things to come, and which were to come to pass, and did, in the first times of the Gospel, as the incarnation of Christ, and redemption by him; his sufferings and death, and the glory that should follow; the effusion of Spirit, and the conversion of the Gentiles; all which were for the sake of these "sons" of God, and respected them: and there are other things yet to come concerning them, and will be accomplished in the latter day; some things sad and sorrowful, as the giving the outward court to the Gentiles, the Protestant churches to the Papists, and the slaying of the witnesses; and others desirable and joyful, as the numerous conversions of the Jews and Gentiles; their extensive knowledge of spiritual things, and their abundant peace and prosperity; the increase of brotherly love, their purity, spirituality, holiness, and righteousness; their power, authority, and dominion, both in the spiritual and personal reign of Christ, and their ultimate glory. And now the Lord allows his people, and encourages them to "ask" of him these things; to inquire of him by prayer, and by searching the Scriptures, what these things are that are to come; what of them have been accomplished, and what of them remain to be accomplished, "and how long it will be to the end of these wonders", Dan 12:6, and so Jarchi interprets the word, rendered "things to come in the text", signs and wonders: and they may and should pray for the accomplishment of them; yea, insist upon and demand them. The Lord not only allows his people to put him in remembrance of his promises and prophecies, but to plead for, and, as it were, require the performance of them; and so the words are an encouragement to the importunate prayer of faith. Faith in prayer has great power with God, a kind of command over him; it holds him to his word; it will not let him go without the blessing; nor let him alone till he has made good his promise; nor give him any rest, day nor night, till he has fulfilled the things to come concerning his sons. Some (r) read the words by way of interrogation, "do ye ask or question me concerning things to come?" what I intend to do hereafter? am I obliged to give you an account of my secret purposes and designs? or make you acquainted with future events? "do ye, or should ye, command me concerning, my sons and the works of my hands?" will you prescribe to me what I shall do in my family? am I a father, and must I be directed what to do with my sons? am I the Maker of all men, and must I be told what to do with the work of my hands? what arrogance and insolence is this! but the former reading and sense are best. (r) So Gataker, and some in the Dutch annotations, and Vitringa.
Verse 12
I have made the earth,.... The Targum adds, "by my Word"; the essential Word, the Lord Jesus Christ; see Heb 11:3, this, with what follows, is said to show that the Lord was able to bring to pass things to come, concerning his children, and the works of his hands, which he allowed his people to inquire of him concerning, and to insist upon the performance of them; since he was the Creator of all things, and had made the earth out of nothing, in the beginning of time, by the word of his power: and created man upon it; the last and chief of the creation, for the sake of whom the earth was made; and man was made to dwell upon it, manure, and cultivate it: I, even my hands, have stretched out the heavens; as a canopy over the earth, as a curtain and tent to dwell in; a phrase often used to express the greatness and majesty of God; see Isa 40:22, and all their host have I commanded; into being, and to perform their offices regularly and constantly, the sun, moon, and stars, as well as the heavenly host of angels; see Psa 33:9, what is it that such a God cannot do? he is able to do more than his people can ask of him, or think to receive from him, Eph 3:20.
Verse 13
I have raised him up in righteousness,.... Though this may be said with some respect to Cyrus, yet chiefly to Christ, of whom Cyrus was a type; him the Lord appointed and determined to be the Saviour and Redeemer of his people; him he sent forth in time for that purpose, in righteousness or faithfulness to concerning him: or, "unto righteousness" (s), as the Vulgate Latin version; to bring in an everlasting righteousness for the justification of his people: or, "with righteousness", as the Septuagint version is (t): I have raised him up a King with righteousness; a righteous King, a King that reigns in righteousness, as Christ does, and better agrees with him than Cyrus; see Jer 23:5, and I will direct all his ways; or "make them plain" (u); remove all difficulties and obstructions out of his way; he shall succeed and prosper, as the "pleasure of the Lord did prosper" in the hands of Christ; God being at his right hand as man and Mediator, to direct, counsel, and assist him, and to make him successful: he shall build my city; not Cyrus, for he did not build the city of Jerusalem, whatever orders he might give for it, Isa 44:28 though his proclamation only mentions the temple, Ezr 1:2, but Christ, the builder of the church, often compared to a city, and called the city of God, of which the saints are fellow citizens; and which is built by Christ, upon himself the Rock, against which the gates of hell cannot prevail, Mat 16:18, and he shall let go my captives, not for price, nor reward, saith the Lord of hosts; the Lord's people are captives to sin, Satan, and the law; Christ has not only redeemed these captives, but has proclaimed liberty to them, and delivered them from their bondage by his Spirit and grace; and all this freely, not through any merits of theirs, but of his own rich grace and mercy; and though they are redeemed with a price; yet not with corruptible things, as silver and gold, but with the precious blood of Christ; and whatever their redemption and freedom cost him, it costs them nothing, it is to them without money and without price, Isa 52:3. (s) "adjustitiam", V. L. (t) , Sept. "cum justitia", Forerius. (u) "aequabo", Piscator; "aequaturus", Junius & Tremellius; "rectificabo", Vatablus; "rectificabam", Cocceius; "aequas faciam", Vitringa.
Verse 14
Thus saith the Lord,.... The following words are said not to Cyrus, nor to Christ, but to the church, as the feminine pronouns show; and Kimchi observes, they are directed to Jerusalem: the labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee; a prophecy of the conversion of many in these nations, who should join themselves to the churches of Christ, formed among them, and make use of their riches, got by merchandise, labour, and industry, for the support of the interest of religion; and had its accomplishment in part, in the first times of the Gospel, which was brought into Egypt, as it is said, by the Evangelist Mark; and by which, no doubt, many were converted and formed into a church state, and others joined them. The Ethiopian eunuch, baptized by Philip, carried it into his country, where it also met with success, was embraced and professed; as it will be more so in the latter day, when the kings of Seba and Sheba shall offer gifts to Christ, and bring their riches into the church, the same with the Sabeans here; see Psa 72:10, who are said to be "men of stature"; that is, of a large and tall stature, as the men of Seba are said to be by other (w) authors; or, "men of measure" (x). The Targum renders it, "men of merchandise"; who used measures in trade and business: "and they shall be thine": give up themselves to the church, become members of it, and submit to its rule and discipline: they shall come after thee; follow the church and its pastors, as they have them, for examples. The Targum is, "they shall walk after thy word;'' be directed, guided, and governed by the church: in chains they shall come over; being subdued and conquered by the grace of God, shall come in the chains of efficacious grace, drawn with the cords of love, and bands of a man; and yet shall come willingly, being made willing in the day of the power of divine grace upon their souls: and they shall fall down unto thee, they shall make supplication unto thee; this is not to be understood of religious worship and invocation, such as is made to God, who only is the object of adoration and prayer in that sense; but is only expressive of their profound veneration and respect for the church of God, beseeching that it would receive them into, though unworthy of, its communion; see Isa 49:23, saying, surely God is in thee, and there is none else, there is no god; induced thus to come to the church, and show all this respect unto her, from this consideration, that God is in the midst of her, of a truth, her name being "Jehovah Shammah", the Lord is there; here he grants his presence, here his word is preached, and ordinances administered; and hither converts flock, in hope of enjoying the same blessing also, being fully satisfied there is no other God but in Zion, Zac 8:23, Eze 48:35. This passage of Scripture is thus explained in the Jewish Chronicles (y): "the labour of Egypt", that is, Pharaoh king of Egypt: "and the merchandise of Ethiopia", that is, Tirhakah, king of Ethiopia: "and the Sabeans, men of stature", these are their armies: they shall come over to thee, this is Jerusalem: they shall be thine, peace being now made with thee: they shall come after thee, that is, Hezekiah: in chains they shall come over, in chains and bracelets: they shall bow down to thee, and make supplication to thee, they shall give praise to God in the midst of thee, and say, surely God is in thee. (w) As by Agatharcides, l. 5. c. 50. in Gataker. (x) "viri mensurae", Vatablus, Cocceius, Pagninus, Montanus; i.e. of a large measure, as Ben Melech interprets it , Sept. "viri sublimes", V. L. (y) Seder Olam Rabba, c. 23. p. 64, 65.
Verse 15
Verily thou art a God that hideth thyself,.... Who hid himself from the Gentile world for some hundreds of years, who had no knowledge of the true God, lived without him in the world, and whose times of ignorance God overlooked, and suffered them to walk in their own ways; though now he would make himself known by his Gospel sent among them, and blessed for the conversion of them. He is also a God that hides himself from his own people at times, withdraws his gracious presence, and withholds the communication of his love and grace. These seem to be the words of the prophet, speaking his own experience, and that of other saints: or rather of the church, upon the access of the Gentiles to her, declaring what the Lord had been to them in former times; but now had showed himself to them in a way of grace and mercy. Some render it "thou art the hidden God" (z); invisible in his nature; incomprehensible in his essence; not to be found out to perfection, nor to be traced in his providential dispensations; his judgments are unsearchable, and his ways past finding out. It may be applied to Christ in his state of humiliation; for though he was God manifest in the flesh, yet the glory of his deity was seen but by a few, being hid in the coarse veil of humanity; he appearing in the form of a servant, who was in the form of God, and equal to him; and to him the following words agree: O God of Israel, the Saviour; for he is God over all, and the God of his spiritual Israel in an especial manner; and the Saviour of them from sin, wrath, condemnation, and death, by his obedience, sufferings, and death; or if it is to be understood of God the Father, who is the God of Israel, he is the Saviour of them by his Son. (z) "tu es Deus absconditus", V. L. Tigurine version; "tu es abditus Deus Israelis", Syr.
Verse 16
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, Rev 6:15.
Verse 17
But Israel shall be saved in the Lord,.... Not the carnal seed of Israel, or the natural posterity of Jacob, for only a remnant of them were saved; indeed, in the latter day, when there will be a general conversion of them, there will be a general salvation of them, all Israel shall be saved; but here the spiritual Israel of God are meant, such as God has appointed unto salvation; who are taken into the covenant of his grace, in which their salvation is secured; who are his spiritual people, whom Christ saves from their sins; who are redeemed by the blood of Christ, and are called by his grace; who believe in him, and hope in the Lord: these "shall be saved": there is a certainty of their salvation, and not a mere probability and possibility of it only. It is not they "may be", but they "shall be" saved; it is the will of God they should, whose will cannot be resisted; they are the purchase of Christ, which he will never lose, and the Spirit is the earnest and pledge of salvation to them: and it is "in" and "by the Lord" they are saved, not in of themselves; their destruction is of themselves, but their salvation is of the Lord; and they are saved as they are in him, and owing to their being in him; they are chosen in him, and hence spring all the blessings of grace and salvation to them; they are representatively in him, as their federal Head; they are openly in him, in effectual calling; and they are justified in him, and by his righteousness, and so saved; and being in him, there is no condemnation to them, nor can they ever come into it. They are saved "by" the Lord; by the Word of the Lord, as the Targum; by Jesus Christ, the incarnate Word; by his obedience, sufferings, and death; by his blood, righteousness, and sacrifice; and by his interceding life, and that "with an everlasting salvation"; which is distinguished, by this epithet, from a temporal one, and is opposed to eternal damnation, the desert of sin; it is the salvation of the immortal soul, and includes in it grace and glory, which are perpetual and everlasting; and the duration of it is owing to the perpetuity of Christ's person, office, and grace: or, "with a salvation of ages", or "worlds" (a): ye shall not be ashamed, nor confounded, world without end; or, "unto the ages of eternity" (b); that is, such who believe in Christ, and are saved by him, they shall not be ashamed, though the makers and worshippers of idols will; they shall not be confounded, neither in this world, nor in the other; they shall not be ashamed of Christ, his word, and ordinances, nor of their faith and hope in him, or of their sufferings for him; they shall not be ashamed in the resurrection morn, their vile bodies being fashioned like to the glorious body of Christ, when others shall rise to shame and everlasting contempt; nor shall they be ashamed at the coming of Christ, and when they stand before him, being clothed with white robes, and having on the wedding garment; when they shall be introduced into his own and his Father's kingdom and glory, into the world of happiness, which will know no end. (a) "salute Seculorum", Pagninus, Montanus, Vatublus; "salvatione seculorum", Cocceius. So Ben Melcch interprets it, this world and the world to come; everlasting salvation takes in both. (b) "in secula perpetuitatis", Montanus, Vatablus.
Verse 18
For thus saith the Lord, that created the heavens,.... These words, and what follow, are the words of the Son of God, of the Lord the Saviour, in whom Israel is saved with an everlasting salvation; and this is said to assure them of it, as well as to distinguish himself from the gods of the Gentiles, who made not the heavens and the earth, as he had done; for by the Word of the Lord, the essential Word of God, were the heavens made in the beginning; see Psa 33:6, God himself, that formed the earth, and made it, he hath established it; the Saviour is God himself, truly and properly God, who has all the perfections of deity in him; and this appears as from his creation of the heavens, so from his forming, making and establishing the earth; he made the chaos of the earth out of nothing; he formed that chaos he made into a beautiful order, and prepared, as the last word (c) signifies, fitted, and furnished it with everything convenient for man and beast: he created it not in vain, he formed it to be inhabited; the earth indeed was "tohu" when it was first created, Gen 1:2, which word is used of the chaos of the earth first made, here rendered "in vain"; but then it was not created to continue so, nor did it continue so; for though it was first without form, it was soon formed in a beautiful manner, and fitted for the habitation of men and beasts, and especially the former; and more especially for the habitation of the saints, those sons of men, with whom the delights of Christ were from eternity, and whom he foresaw would dwell in the habitable parts of the earth, which was a pleasure to him; and for the sake of them was it made to be inhabited, and not by them with the wicked promiscuously only as now, but when purified, and refined by fire, to be the habitation of the righteous, with Christ at the head of them; as will be the case in the thousand years' reign: I am the Lord, there is none else; the one Jehovah with the Father and the Spirit, and there is no other that is the Creator of the heavens and the earth. (c) "parsvit eam", Musculus; "aptavit, instruit", Gataker; "exaptavit", Cocceius, Vitringa,
Verse 19
I have not spoken in secret, in a dark place of the earth,.... In a private whisper, in a muttering manner, and out of the belly, as the Heathen priests did; and from out of cells, dens, and caverns of the earth, from whence the oracles of Heathen deities were delivered; but in a free, open, clear, and public manner, before multitudes, in the face of all men, or where there was a great concourse of people: so Christ delivered the law on Mount Sinai, in an audible manner, attended with a multitude of angels, and before all the people; and when here on earth he said nothing in secret, but openly to the world, in the synagogues and temple of the Jews, where they resorted in great numbers, Joh 18:20 and ordered his disciples also to publish on the housetops what they heard with their ears, Mat 10:27, I said not unto the seed of Jacob, seek ye me in vain; that is, he never suffered the seed of Jacob, Israelites indeed, praying Jacobs and prevailing Israels, the true worshippers of him, to seek him in vain; to pray unto and worship him to no purpose, or without fruit to themselves; for all such who seek him early and earnestly, heartily and diligently, and where he may be found, always find him; he receives them, and not rejects them; and they receive that from him which is worth seeking after, and amply rewards all their trouble. The Targum is, "nor have I said to the seed of the house of Jacob in vain, seek my fear:'' I the Lord speak righteousness; the word of righteousness, the doctrine of justification by his own righteousness; that which he wrought out by his obedience, sufferings, and death, he declared and brought near in the ministry of the word; see Isa 46:13. The Targum renders it, "truth"; grace and truth came by Christ, Joh 1:17, I declare things that are right; according to right reason, agreeably to the word of God, both law and Gospel, fit for men to receive, and what made for his own and his Father's glory; see Pro 8:6.
Verse 20
Assemble yourselves, and come; draw near together, ye that are escaped of the nations,.... Not that escaped the sword of Cyrus's army, the Chaldeans; nor the Jews that escaped out of Babylon and other countries, by his means; but the remnant, according to the election of grace among the Gentiles; such who were called out of Heathenish darkness into the marvellous light of the Gospel, and escaped the idolatries that others continued in; these are called and summoned together, as to observe the grace of God to themselves, so to labour to convince others of their gross ignorance and stupidity in worshipping idols, and to judge and pass sentence on the obstinate among them: they have no knowledge that set up the wood of their graven image; or that "lift up" or "carry the wood of their graven image" (d); the inside of whose graven image is wood, though covered with some metal which is graved; and for a man to carry such an image on his shoulders, either in procession or in order to fix it in some proper place for adoration, argues great ignorance and stupidity; such persons can have no knowledge of deity, that can believe that a log of wood, covered with gold or silver, graved by art and man's device, and which they are obliged to carry upon their shoulders, can be a god, or a fit object of worship: and pray to a god that cannot save; itself, nor them; cannot hear their prayers, nor return an answer to them; cannot help and assist them in distress, nor deliver them out of their troubles; and therefore it must be the height of madness and folly to pray unto it. (d) , Sept. "qui efferunt", Pagninus; "extollentes", Montanus; "qui gestant", Piscator; "gestantes lignum sculptilis sui", Junius & Tremellius; "qui portant", Cocceius, Vitringa.
Verse 21
Tell ye, and bring them near, and let them take counsel together,.... Tell them what I say of their ignorance and stupidity; and gather them all together, their gods, their makers, and their worshippers, and let them lay their heads together, and consult what proof they are able to give of their divinities, particularly by foretelling things to come: who hath declared this from ancient time? who hath told it from that time? that is, who of all their gods or priests have ever declared this or anyone thing at any distance of time before it came to pass? either this everlasting salvation of my people, or the redemption by Cyrus, which was a type of it, and was spoken of beforehand? have ever any of them foretold anything like this, and it came to pass as predicted? not one of them. Have not I the Lord? he had. Christ, by his Spirit in the prophets, signified before hand his sufferings and his death, and the glory that should follow, Pe1 1:11 and when he was here on earth, he foretold his being betrayed to the chief priests; his being delivered to the Gentiles; his scourging and crucifixion, and resurrection from the dead; all which came to pass exactly as he had predicted, Mat 20:18, and there is no God else beside me; a just God and a Saviour: there is "none beside me", Christ is the one God with the Father and Spirit, and there is no other; nor any Saviour of lost sinners, but him; there is salvation in him, and in no other; and he is "just" in things pertaining to God, in satisfying his justice, and fulfilling his law; he was set forth as Mediator to declare his righteousness, and which is displayed in the work of redemption by him; so that God is just, while he is the justifier of him that believes in him, Rom 3:25.
Verse 22
Look unto me,.... And not to idols, nor to any creature, nor to the works of your hands; to your own righteousness and doings; to your wounds; to your tears and humiliations; to your own hearts and frames; to your graces and the exercise of them; all must be looked off of, and Christ only looked unto by a direct act of faith, for righteousness, for pardon, for all supplies of grace, and for glory and eternal happiness. He is to be looked unto as the Son of God, whose glory is the glory of the only begotten of the Father, full of grace and truth; as the Lamb of God that takes away the sin of the world; as the only Mediator between God and man; as the Saviour and Redeemer of lost sinners; and considered in all his offices and relations: under all circumstances he is to be looked to; when in the dark, look to him for light; when dead and lifeless, look to him for life; when weak, look to him for strength; when sick, look to him for healing; when hungry, look to him for food; and when disconsolate, look to him for comfort; for none ever look to him and are ashamed or disappointed, they have what they look for; and as it is profitable, so pleasant to look to Jesus, and he himself is well pleased with it; and therefore here encourages to it, adding, and be ye saved; or, "ye shall be saved" (e): Christ is set up in the Gospel, and the ministration of it to be looked at, that men may be saved by him; and it is the will of God, not only that men should look to him, but that whosoever sees him, and believes in him, should not perish, but have everlasting life: the ministers of the Gospel are appointed to show men the way of salvation by Christ, and to assure them that he that believes in him shall be saved; and saints in all ages have looked unto him, and have been saved by him; and therefore this may be taken for a sure and certain thing, that such that look to Christ, as the Israelites did to the brasen serpent, the type of him, shall be saved, Joh 3:14, all the ends of the earth; all that live at the furthest part of the earth; Christ has a people there, the Father has given him for his possession, and which are the purchase of his blood, and for whose sins he became the propitiation; and to these he sends his Gospel and his ministers, to find them out, and publish salvation to them, and to assure them, that however distant they are, both as to place and state, yet through looking to him by faith they shall be saved, even though they are the worst and vilest of sinners: for I am God, and there is none else; and so mighty to save, able to save to the uttermost, all that come to him, and to God by him, be they where they will; since he is truly God, there is virtue enough in his blood to pardon sin, and cleanse from it; and in his righteousness to justify from all sin; and in his sacrifice to expiate it; and therefore sensible sinners may safely look to him, and venture their souls on him. The Targum is, "look unto my Word, and be ye saved, &c.'' (e) "salvi eritis", V. L. Pagninus, Tigurine version.
Verse 23
I have sworn by myself,.... Christ being the true God, he could swear by no greater, Heb 6:13, this shows that what follows, and is here sworn unto, is of great importance, and strictly true, and would certainly be accomplished: the word is gone out of my mouth in righteousness; both what goes before, that such that look unto him shall be saved; and also what follows, concerning the subjection of every creature to him; this was what he had resolved in his mind, and declared in his word, by promise and prophecy, should be; and as it was agreeably to truth and justice, it should certainly, and in faithfulness, be performed, and shall not return void and without effect, but be exactly and punctually accomplished: that unto me every knee shall bow, every tongue shall swear; that is, everyone, or at least the generality of mankind, shall be subject to Christ, embrace his Gospel, submit to his ordinances, profess his name, and serve and worship him; this will be when the fulness of the Gentiles is brought in, and the Jews are converted: the apostle quotes this passage, and applies it to the judgment day, when all, whether they will or not, shall confess that Christ is God, which he so often asserts in this context; see Rom 14:10.
Verse 24
Surely, shall one say, in the Lord have I righteousness and strength,.... That is, one and everyone of these that shall be brought to submit to Christ, and to confess him, shall declare it as their faith, that in Christ alone is their "righteousness or righteousnesses" (f); that they have a full and complete righteousness in him, and which serves for many; consisting of the holiness of his nature, the obedience of his life, and his sufferings of death; by which the law is honoured, justice satisfied, God is well pleased, and they are acquainted and discharged; and which is pure, perfect, and everlasting, is given them of grace, and entitles them to eternal life; and this they have in Christ as their covenant head and representative, and which they come to have by being in him: it is not inherent in them, but is in Christ, by whom it is wrought out, and becomes theirs by the imputation of it to them, and which they receive by faith; and this is an act of faith concerning it here expressed, and which declares the certainty of it, and of interest in it, and excludes all other: for it may be rendered, "only in the Lord", &c. (g); and seems to be spoken with great joy, in an exulting way, and what may be said at all times; for this righteousness is always in Christ, and "strength" likewise to enable them to exercise every grace; to do the will and work of God; to bear afflictions; to withstand Satan's temptations, and oppose their own corruptions; and to which they have not sufficient strength in themselves, but there is enough in Christ. Some take these to be the words of the prophet, and differently interpret them. Some thus, as Abendana observes, "saith the prophet, these future things I know not in a way of wisdom, but by the Lord, who saith unto me, my God of righteousness and strength.'' Aben Ezra thus, "surely in the Lord that speaketh with me alone are righteousness and strength.'' Joseph Kimchi takes it to be in the form of an oath, "the prophet said, I swear by the name of the Lord, that unto me he saith, righteousness and strength unto him shall come; as if he had said, the author or doer of righteousness and strength shall draw near to him, and all that are incensed against him shall be ashamed.'' Even to him shall men come: or everyone of the above persons; they shall come to Christ, not merely to his word and ordinances, but to himself by faith; for righteousness and strength; for peace and pardon; for spiritual rest, joy, and comfort; for food and clothing; for all supplies of grace, and for eternal life; or if not in a way of grace now, they shall come to him, and appear before him at the last judgment, whether they will or not. And all that are incensed against him shall be ashamed; that are incensed against his person, his deity, personality, and divine sonship; against his blood, righteousness, sacrifice, and satisfaction; against his offices, kingdom, and glory; these shall be ashamed, either when they are convinced of the truth of these things now, or however when they shall appear in his glory at the last day. Kimchi connects this verse with the preceding, thus, "he saith, every tongue shall swear verily by the Lord alone, and not by another god; and so saith God, I have righteousness and strength to give to them that serve me; and all the people who are incensed against me, and reject my service unto that day, then shall they come unto him, and confess before him, and shall be ashamed for what they have done.'' The Targum is, "in his word they shall confess, and all the people shall be confounded with their idols, who rush upon his people.'' (f) "justitiae", Montanus; "omnis justitia", Junius & Tremellius, Piscator. (g) "tantummodo in Jehova", Junius & Tremellius; "duntaxat in Domino", Tigurine version; "tantam", Cocceius. So some in Vatablus.
Verse 25
In the Lord shall all the seed of Israel be justified,.... All the spiritual Israel of God, whether Jews or Gentiles; all the spiritual seed and offspring of Christ, to whom he stands in the relation of the, everlasting Father and federal Head; these being given to him, and being in him, are justified in him from all things; and these, all and everyone, shall be brought to see their need of his righteousness, and look to him for it, and receive it from him by faith; and be manifestatively justified in their own consciences, as they will be openly at the bar of God, before angels and men, hereafter. The Targum is, ""in" or by the Word of the Lord all the seed of Israel shall be justified:'' and shall glory; in Christ, as the Lord their righteousness; not in themselves, in their own righteousness, holiness, wisdom, and strength, but in this, that Christ is made to them wisdom, righteousness, sanctification, and redemption, Co1 1:30. Next: Isaiah Chapter 46
Introduction
The first strophe of the first half of this sixth prophecy (Isa 44:24.), the subject of which is Cyrus, the predicted restorer of Jerusalem, of the cities of Judah, and of the temple, is now followed by a second strophe (Isa 45:1-8), having for its subject Cyrus, the man through whose irresistible career of conquest the heathen would be brought to recognise the power of Jehovah, so that heavenly blessings would come down upon the earth. The naming of the great shepherd of the nations, and the address of him, are continued in Isa 45:1-3 : "Thus saith Jehovah to His anointed, to Koresh, whom I have taken by his right hand to subdue nations before him; and the loins of kings I ungird, to open before him doors and gates, that they may not continue shut. I shall go before thee, and level what is heaped up: gates of brass shall I break in pieces, and bolts of iron shall I smite to the ground. And I shall give thee treasures of darkness, and jewels of hidden places, that thou mayest know that I Jehovah am He who called out thy name, (even) the God of Israel." The words addressed to Cyrus by Jehovah commence in Isa 45:2, but promises applying to him force themselves into the introduction, being evoked by the mention of his name. He is the only king of the Gentiles whom Jehovah ever meshı̄chı̄ (my anointed; lxx τῷ χριστῷ μου). The fundamental principle of the politics of the empire of the world was all-absorbing selfishness. But the politics of Cyrus were pervaded by purer motives, and this brought him eternal honour. The very same thing which the spirit of Darius, the father of Xerxes, is represented as saying of him in the Persae of Aeschylus (v. 735), Θεὸς γὰρ οὐκ ἤχθησεν ὡς εὔφρων ἔφυ (for he was not hateful to God, because he was well-disposed), is here said by the Spirit of revelation, which by no means regards the virtues of the heathen as splendida vitia. Jehovah has taken him by his right hand, to accomplish great things through him while supporting him thus. (On the inf. rad for rōd, from râdad, to tread down, see Ges. 67, Anm. 3.) The dual delâthaim has also a plural force: "double doors" (fores) in great number, viz., those of palaces. After the two infinitives, the verb passes into the finite tense: "loins of kings I ungird" (discingo; pittēăch, which refers primarily to the loosening of a fastened garment, is equivalent to depriving of strength). The gates - namely, those of the cities which he storms - will not be shut, sc. in perpetuity, that is to say, they will have to open to him. Jerome refers here to the account given of the elder Cyrus in Xenophon's Cyropaedia. A general picture may no doubt be obtained from this of his success in war; but particular statements need support from other quarters, since it is only a historical romance. Instead of אושׁר (אושׁר)? in Isa 45:2, the keri has אישּׁר; just as in Psa 5:9 it has הישׁר instead of הושׁר. A hiphil הושׁיר cannot really be shown to have existed, and the abbreviated future form עושׁר would be altogether without ground or object here. הדּורים (tumida; like נעיימם, amaena, and others) is meant to refer to the difficulties piled up in the conqueror's way. The "gates of brass' (nedhūshâh, brazen, poetical for nechōsheth, brass, as in the derivative passage, Psa 107:16) and "bolts of iron" remind one more especially of Babylon with its hundred "brazen gates," the very posts and lintels of which were also of brass (Herod. i. 179); and the treasures laid up in deep darkness and jewels preserved in hiding-places, of the riches of Babylon (Jer 50:37; Jer 51:13), and especially of those of the Lydian Sardes, "the richest city of Asia after Babylon" (Cyrop. vii. 2, 11), which Cyrus conquered first. On the treasures which Cyrus acquired through his conquests, and to which allusion is made in the Persae of Aeschylus, v. 327 ("O Persian, land and harbour of many riches thou"), see Plin. h. n. xxxiii. 2. Brerewood estimates the quantity of gold and silver mentioned there as captured by him at no less than 126,224,000 sterling. And all this success is given to him by Jehovah, that he may know that it is Jehovah the God of Israel who has called out with his name, i.e., called out his name, or called him to be what he is, and as what he shows himself to be.
Verse 4
A second and third object are introduced by a second and third למען. "For the sake of my servant Jacob, and Israel my chosen, I called thee hither by name, surnamed thee when thou knewest me not. I Jehovah, and there is none else, beside me no God: I equipped thee when thou knewest me not; that they may know from the rising of the sun, and its going down, that there is none without me: I Jehovah, and there is none else, former of the light, and creator of the darkness; founder of peace, and creator of evil: I Jehovah am He who worketh all this." The ואקרא which follows the second reason assigned like an apodosis, is construed doubly: "I called to thee, calling thee by name." The parallel אכנּך refers to such titles of honour as "my shepherd" and "my anointed," which had been given to him by Jehovah. This calling, distinguishing, and girding, i.e., this equipment of Cyrus, took place at a time when Cyrus knew nothing as yet of Jehovah, and by this very fact Jehovah made known His sole Deity. The meaning is, not that it occurred while he was still worshipping false gods, but, as the refrain-like repetition of the words "though thou hast not know me" affirms with strong emphasis, before he had been brought into existence, or could know anything of Jehovah. The passage is to be explained in the same way as Jer 1:5, "Before I formed thee in the womb, I knew thee" (see Psychol. pp. 36, 37, 39); and what the God of prophecy here claims for Himself, must not be questioned by false criticism, or weakened down by false apologetics (i.e., by giving up the proper name Cyrus as a gloss in Isa 44:28 and Isa 45:1; or generalizing it into a king's name, such as Pharaoh, Abimelech, or Agag). The third and last object of this predicted and realized success of the oppressor of nations and deliverer of Israel is the acknowledgement of Jehovah, spreading over the heathen world from the rising and setting of the sun, i.e., in every direction. The ah of וּממּערבה is not a feminine termination (lxx, Targ., Jer.), but a feminine suffix with He raphato pro mappic (Kimchi); compare Isa 23:17-18; Isa 34:17 (but not נצּה in Isa 18:5, or מוּסדה in Isa 30:32). Shemesh (the sun) is a feminine here, as in Gen 15:17, Nah 3:17, Mal 4:2, and always in Arabic; for the west is invariably called מערב (Arab. magrib). In Isa 45:7 we are led by the context to understand by darkness and evil the penal judgments, through which light and peace, or salvation, break forth for the people of God and the nations generally. But as the prophecy concerning Cyrus closes with this self-assertion of Jehovah, it is unquestionably a natural supposition that there is also a contrast implied to the dualistic system of Zarathustra, which divided the one nature of the Deity into two opposing powers (see Windischmann, Zoroastrische Studien, p. 135). The declaration is so bold, that Marcion appealed to this passage as a proof that the God of the Old Testament was a different being from the God of the New, and not the God of goodness only. The Valentinians and other gnostics also regarded the words "There is no God beside me" in Isaiah, as deceptive words of the Demiurugs. The early church met them with Tertullian's reply, "de his creator profitetur malis quae congruunt judici," and also made use of this self-attestation of the God of revelation as a weapon with which to attack Manicheesism. The meaning of the words is not exhausted by those who content themselves with the assertion, that by the evil (or darkness) we are not to understand the evil of guilt (malum culpae), but the evil of punishment (malum paenae). Undoubtedly, evil as an act is not the direct working of God, but the spontaneous work of a creature endowed with freedom. At the same time, evil, as well as good, has in this sense its origin in God - that He combines within Himself the first principles of love and wrath, the possibility of evil, the self-punishment of evil, and therefore the consciousness of guilt as well as the evil of punishment in the broadest sense. When the apostle celebrates the glory of free grace in Rom 9:11., he stands on that giddy height, to which few are able to follow him without falling headlong into the false conclusions of a decretum absolutum, and the denial of all creaturely freedom.
Verse 8
In the prospect of this ultimate and saving purpose of the mission of Cyrus, viz., the redemption of Israel and the conversion of the heathen, heaven and earth are now summoned to bring forth and pour down spiritual blessings in heavenly gifts, according to the will and in the power of Jehovah, who has in view a new spiritual creation. "Cause to trickle down, ye heavens above, and let the blue sky rain down righteousness; let the earth open, and let salvation blossom, and righteousness; let them sprout together: I Jehovah have created it." What the heavens are to cause to trickle down, follows as the object to יזּלוּ. And what is to flower when the earth opens (pâthach as in Psa 106:17; compare aprilis and the Neo-Greek anoixis, spring), is salvation and righteousness. But tzedek (righteousness) is immediately afterwards the object of a new verb; so that וּצדקה ישׁע, which are thought of as combined, as the word יחד (together) shows, are uncoupled in the actual expression. Knobel expresses a different opinion, and assumes that ישׁע is regarded as a collective noun, and therefore construed with a plural, like אמרּה in Psa 119:103, and חמדה in Hag 2:7. But the use of yachad (together) favours the other interpretation. The suffix of בּראתיו points to this fulness of righteousness and salvation. It is a creation of Jehovah Himself. Heaven and earth, when co-operating to effect this, are endowed with their capacity through Him from whom cometh every good and perfect gift, and obey now, as at the first, His creative fiat. This "rorate caeli desuper et nubes pluant justum," as the Vulgate renders it, is justly regarded as an old advent cry.
Verse 9
The promise is now continued in the third strophe (Isa 45:9-13), and increases more and more in the distinctness of its terms; but just as in Isa 29:15-21, it opens with a reproof of that pusillanimity (Isa 40:27; cf., Isa 51:13; Isa 49:24; Isa 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 (Isa 30:14), or an earthenware vessel (Jer 19:1; Pro 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 Isa 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 Rom 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 Isa 1:31. The question is addressed to the maker, as those in Isa 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 Isa 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 Rut 2:8; Rut 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.
Verse 11
After this double woe, which is expressed in general terms, but the application of which is easily made, the words of Jehovah are directly addressed to the presumptuous criticizers. Isa 45:11 "Thus saith Jehovah, the Holy One of Israel, and its Maker, Ask me what is to come; let my sons and the work of my hands be committed to me!" The names by which He calls Himself express his absolute blamelessness, and His absolute right of supremacy over Israel. שׁאלוּני is an imperative, like שׁמעוּני in Gen 23:8; the third person would be written שׁאלוּני. The meaning is: If ye would have any information or satisfaction concerning the future ("things to come," Isa 41:23; Isa 44:7), about which ye can neither know nor determine anything of yourselves, inquire of me. צוּה with an accusative of the person, and על of the thing, signifies to commit anything to the care of another (Ch1 22:12). The fault-finders in Israel were to leave the people of whom Jehovah was the Maker (a retrospective allusion to Isa 45:10 and Isa 45:9), in the hands of Him who has created everything, and on whom everything depends. Isa 45:12 "I, I have made the earth, and created men upon it; I, my hands have stretched out the heavens, and all their host have I called forth." ידי אני, according to Ges. 121, 3, is equivalent to my hands, and mine alone - a similar arrangement of words to those in Gen 24:27; Ch2 28:10; Ecc 2:15. Hitzig is wrong in his rendering, "all their host do I command." That of Ewald is the correct one, "did I appoint;" for tsivvâsh, followed by an accusative of the person, means to give a definite order or command to any one, the command in this case being the order to come into actual existence (= esse jussi, cf., Psa 33:9).
Verse 13
He who created all things, and called all things into existence, had also raised up this Cyrus, whose victorious career had increased the anxieties and fears of the exiles, instead of leading them to lift up their heads, because their redemption was drawing nigh. "I, I have raised him up in righteousness, and all his ways shall I make smooth: He will build my city, and release my banished ones, not for price nor for reward, saith Jehovah of hosts." All the anxieties of the exiles are calmed by the words "in righteousness," which trace back the revolutions that Cyrus was causing to the righteousness of Jehovah, i.e., to His interposition, which was determined by love alone, and tended directly to the salvation of His people, and in reality to that of all nations. And they are fully quieted by the promise, which is now expressed in the clearest and most unequivocal words, that Cyrus would build up Jerusalem again, and set the captivity free (gâlūth, as in Isa 20:4), and that without redemption with money (Isa 52:3) - a clear proof that Jehovah had not only raised up Cyrus himself, but had put his spirit within him, i.e., had stirred up within him the resolution to do this (see the conclusion to the books of Chronicles, and the introduction to that of Ezra). This closes the first half of our sixth prophecy.
Verse 14
The second half is uttered in the prospect, that the judgment which Cyrus brings upon the nations will prepare the way for the overthrow of heathenism, and the universal acknowledgment of the God of Israel. The heathen submit, as the first strophe or group of vv. (Isa 45:14-17) affirms, to the congregation and its God; the idolatrous are converted, whilst Israel is for ever redeemed. With the prospect of the release of the exiles, there is associated in the prophet's perspective the prospect of an expansion of the restored church, through the entrance of "the fulness of the Gentiles." "Thus saith Jehovah, The productions of Egypt, and gain of Ethiopia, and the Sabaeans, men of tall stature, will come over to thee, and belong to thee: they will come after thee; in chains they will come over, and cast themselves down to thee; they pray to thee, Surely God is in thee, and there is none else; no Deity at all." Assuming that יעברוּ has the same meaning in both cases, the prophet's meaning appears to be, that the Egyptians, Ethiopians, and Meroites (see Isa 43:3), who had been enslaved by the imperial power of Persia, would enter the miraculously emancipated congregation of Israel (Ewald). But if they were thought of as in a state of subjugation to the imperial power of Asia, who could the promise be at the same time held out that their riches would pass over into the possession of the church? And yet, on the other hand, the chains in which they come over cannot be regarded, at least in this connection, where such emphasis is laid upon the voluntary character of the surrender, as placed upon them by Israel itself (as in Isa 60:11 and Psa 149:8). We must therefore suppose that they put chains upon themselves voluntarily, and of their own accord, and thus offer themselves spontaneously to the church, to be henceforth its subjects and slaves. Egypt, Ethiopia, and Saba are the nations that we meet with in other passages, where the haereditas gentium is promised to the church, and generally in connection with Tyre (vid., Psa 68:32; Psa 72:10; compare Isa 18:7; Isa 19:16., Isa 23:18). Whilst the labour of Egypt (i.e., the productions of its labour) and the trade of Ethiopia (i.e., the riches acquired by trade) are mentioned; in the case of Saba the prophecy looks at the tall and handsome tribe itself, a tribe which Agatharchides describes as having σώματα ἀξιολογώτερα. These would place themselves at the service of the church with their invincible strength. The voluntary character of the surrender is pointed out, not only in the expression "they will come over," but also in the confession with which this is accompanied. In other cases the words hithpallēl 'el are only used of prayer to God and idols; but here it is to the church that prayer is offered. In the prophet's view, Jehovah and His church are inseparably one (compare Co1 12:12, where "Christ" stands for the church as one body, consisting of both head and members; also the use of the word "worship" in Rev 3:9, which has all the ring of a passage taken from Isaiah). אך is used here in its primary affirmative sense, as in Psa 58:11. There can be no doubt that Paul had this passage of Isaiah in his mind when writing Co1 14:24-25, ἀπαγγέλλων ὅτι ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστί, or, according to a better arrangement of the words, ὅτι ὄντως (= אך) ὁ Θεὸς ἐν ὑμῖν ἐστίν. 'Ephes does not signify praeter (as a synonym of בּלעדי, זוּלתי) either here or anywhere else, but is a substantive used with a verbal force, which stands in the same relation to אין as "there is not at all (absolutely not)" to "there is not;" compare Isa 5:8; Isa 45:6; Isa 46:9, also Deu 32:36 (derivative passage, Kg2 14:26), and Amo 6:10; Sa2 9:3; vid., Isa 47:8.
Verse 15
What follows in Isa 45:15 is not a continuation of the words of the Gentiles, but a response of the church to their confession. The nations that have been idolatrous till now, bend in humble spontaneous worship before the church and its God; and at the sight of this, the church, from whose soul the prophet is speaking, bursts out into an exclamation of reverential amazement. "Verily Thou art a mysterious God, Thou God of Israel, Thou Savour." Literally, a God who hides Himself (mistattēr: the resemblance to μυστηρ-ιώδης is quite an accidental one; the ē is retained in the participle even in pause). The meaning is, a God who guides with marvellous strangeness the history of the nations of the earth, and by secret ways, which human eyes can never discern, conducts all to a glorious issue. The exclamation in Rom 11:33, "O the depth of the riches," etc., is a similar one.
Verse 16
The way in which this God who hides Himself is ultimately revealed as the God of salvation, is then pointed out in Isa 45:16, Isa 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 Isa 14:6; Isa 22:17; Ges. 138, 1, Anm. 1), i.e., so that its redemption is one that lasts for aeons (αἰωνία λύτρωσις, Heb 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 (Psa 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.
Verse 18
The second and last strophe of this prophecy commences with Isa 45:18. By the fulfilment of the promise thus openly proclaimed, those of the heathen who have been saved from the judgment will recognise Jehovah as the only God; and the irresistible will of Jehovah, that all mankind should worship Him, be carried out. The promise cannot remain unfulfilled. "For thus saith Jehovah, the creator of the heavens (He is the Deity), the former of the earth, and its finisher; He has established it (He has not created it a desert, He has formed it to be inhabited): I am Jehovah, and there is none else. I have not spoken in secret, in a place of the land of darkness; I did not say to the seed of Jacob, Into the desert seek ye me! I Jehovah am speaking righteousness, proclaiming upright things." The athnach properly divides Isa 45:18 in half. Isa 45:18 describes the speaker, and what He says commences in Isa 45:18. The first parenthesis affirms that Jehovah is God in the fullest and most exclusive sense; the second that He has created the earth for man's sake, not "as a desert" (tōhū: the lxx, Targum, and Jerome render this with less accuracy, non in vanum), i.e., not to be and continue to be a desert, but to be inhabited. Even in Gen 1:2, chaos is not described as of God's creation, because (whatever may be men's opinions concerning it in other respects) the creative activity of God merely made use of this as a starting-point, and because, although it did not come into existence without God, it was at any rate not desired by God for its own sake. The words of Jehovah commence, then, with the assertion that Jehovah is the absolute One; and from this two thoughts branch off: (1.) The first is, that the prophecy which emanates from Him is an affair of light, no black art, but essentially different from heathen soothsaying. By "a dark place of the earth" we are to understand, according to Psa 139:15, the interior of the earth, and according to Job 10:21, Hades; the intention being to point out the contrast between the prophecies of Jehovah and the heathen cave-oracles and spirit-voices of the necromancists, which seemed to rise up from the interior of the earth (see Isa 65:4; Isa 8:19; Isa 29:4). (2.) The second thought is, that the very same love of Jehovah, which has already been displayed in the creation, attests itself in His relation to Israel, which He has not directed to Himself "into the desert" (tōhū), just as He did not create the earth a tōhū. Meier and Knobel suppose that baqshūnı̄, which is written here, according to a well-supported reading, with Koph raphatum (whereas in other cases the dagesh is generally retained, particularly in the imperative of biqqēsh), refers to seeking for disclosures as to the future; but the word דרשׁוּני would be used for this, as in Isa 8:19. He has not said, "Seek ye me (as in Zep 2:3) into the desert," i.e., without the prospect of meeting with any return for your pains. On the contrary, He has attached promises to the seeking of Himself, which cannot remain unfulfilled, for He is "one speaking righteousness, declaring things that are right;" i.e., when He promises, He follows out the rule of His purpose and of His plan of salvation, and the impulse of sincere desire for their good, and love which is ever true to itself. The present word of prophecy points to the fulfilment of these promises.
Verse 20
The salvation of Israel, foretold and realized by Jehovah, becomes at the same time the salvation of the heathen world. "Assemble yourselves and come; draw near together, ye escaped of the heathen! Irrational are they who burden themselves with the wood of their idol, and pray to a god that bringeth no salvation. Make known, and cause to draw near; yea, let them take counsel together: Who has made such things known from the olden time, proclaimed it long ago? have not I, Jehovah? and there is no Deity beside me; a God just, and bringing salvation: there is not without me!" The fulness of the Gentiles, which enters into the kingdom of God, is a remnant of the whole mass of the heathen: for salvation comes through judgment; and it is in the midst of great calamities that the work of that heathen mission is accomplished, which is represented in these prophecies on the one hand as the mission of Cyrus, and on the other hand as the mission of Jehovah and His servant. Hence this summons to listen to the self-assertion of the God of revelation, is addressed to the escaped of the heathen, who are not therefore the converted, but those who are susceptible of salvation, and therefore spared. By "the heathen" (haggōyı̄m) Knobel understands the allies and auxiliaries of the Babylonians, whom Cyrus put to flight (according to the Cyropaedia) before his Lydian campaign. But this is only an example of that exaggerated desire to turn everything into history, which not only prevented his seeing the poetry of the form, but obscured the fact that prophecy is both human and divine. For the future was foreshortened to the telescopic glance of the prophet, so that he could not see it in all its length and breadth. He saw in one mass what history afterwards unrolled; and then behind the present he could just see as it were the summit of the end, although a long eventful way still lay between the two. Accordingly, our prophet here takes his stand not at the close of any particular victory of Cyrus, but at the close of all his victories; and, in his view, these terminate the whole series of catastrophes, which are outlived by a remnant of the heathen, who are converted to Jehovah, and thus complete the final glory of the restored people of God. Throughout the whole of these prophecies we see immediately behind the historical foreground this eschatological background lifting up its head. The heathen who have been preserved will assemble together; and from the fact that Jehovah proves Himself the sole foreteller of the events that are now unfolding themselves, they will be brought to the conviction that He is the only God. The hithpael hithnaggēsh does not occur anywhere else. On the absolute ידע לא, see at Isa 44:9 (cf., Isa 1:3). To the verb haggı̄shū we must supply, as in Isa 41:22, according to the same expression in Isa 45:21, עצּמתיכם (your proofs). "This" refers to the fall of Babylon and redemption of Israel - salvation breaking through judgment. On mē'âz, from the olden time, compare Isa 44:8. God is "a just God and a Saviour," as a being who acts most stringently according to the demands of His holiness, and wherever His wrath is not wickedly provoked, sets in motion His loving will, which is ever concerned to secure the salvation of men.
Verse 22
It is in accordance with this holy loving will that the cry is published in Isa 45:22 : "Turn unto me, and be ye saved, all ye ends of the earth; for I am God, and none else." The first imperative is hortatory, the second promising (cf., Isa 36:16 and Isa 8:9): Jehovah desires both, viz., the conversion of all men to Himself; and through this their salvation, ad this His gracious will, which extends to all mankind, will not rest till its object has been fully accomplished. Isa 45:23 "By myself have I sworn, a word has gone out of a mouth of righteousness, and will not return, That to me every knee shall bend, every tongue swear." Swearing by Himself (see Gen 22:16), God pledges what He swears with His own life (compare Rom 14:11, "as I live"). Parallel to נשׁבּעתּי בּי is the clause ישׁוּב ולא דּבר צדק מפּי יצא. Here Rosenmller connects דבר צדקה together as if with a hyphen, in the sense of a truth-word (Jerome, justitiae verbum). But this is grammatically impossible, since it would require צדקה דּבר; moreover, it is opposed both to the accents, and to the dagesh in the Daleth. Hitzig's rendering is a better one: "Truth (lxx δικαιοσύνη), a word that does not return," - the latter being taken as an explanatory permutative; but in that case we should require לא for ולא, and tsedâqâh is not used in the sense of truth anywhere else (compare tsaddı̄q, however, in Isa 41:26). On the other hand, צדקה might be equivalent to בצדקה "in righteousness;" cf., Isa 42:25, חמה = בּהמה), if it were not incomparably more natural to connect together צדקה מפי as a genitive construction; though not in the sense in which הגבורה מפי is used in post-biblical writings - namely, as equivalent to "out of the mouth of God" (see Buxtorf, Lex. Chald. Col. 385) - but rather in this way, that the mouth of God is described attributively as regulated in its words by His holy will (as "speaking righteousness, Isa 45:19). A word has gone forth from this mouth of righteousness; and after it has once gone forth, it does not return without accomplishing its object (Isa 55:11). What follows is not so much a promising prediction (that every knee will bend to me), as a definitive declaration of will (that it shall or must bend to me). According to Isa 19:18; Isa 44:5, "to me" is to be regarded as carried forward, and so to be supplied after "shall swear" (the Septuagint rendering, ὀμεῖται @85 τὸν Θεόν, is false; that of Paul in Rom 14:11, ἐξομολογήσεται τῷ Θεῷ, is correct; and in this case, as in others also, the Cod. Al. of the Sept. has been corrected from the New Testament quotations).
Verse 24
This bending of the knee, this confession as an oath of homage, will be no forced one. Isa 45:24 "Only in Jehovah, do men say of me, is fulness of righteousness and strength; they come to Him, and all that were incensed against Him are put to shame." The parenthetical insertion of אמר לי ל, with reference to, as in Isa 41:7; Isa 44:26, Isa 44:28) is the same as in Psa 119:57. אך has a restrictive sense here, which springs out of the affirmative (cf., Psa 39:7; Psa 73:1), just as, in the case of raq, the affirmative grows out of the primary restrictive sense. The "righteousness" is abounding (superabundant) righteousness (Rom 5:15.). עז is the strength of sanctification, and of the conquest of the world. The subject to יבוא (which is not to be changed, according to the Masora, into the more natural יבאּוּ, as it is by the lxx, Syr., and Vulg.) is, whoever has seen what man has in Jehovah, and made confession of this; such a man does not rest till he has altogether come over to Jehovah, whereas all His enemies are put to shame. They separate themselves irretrievably from the men who serve Him, the restoration of whom is His direct will, and the goal of the history of salvation. Isa 45:25 "In Jehovah all the seed of Israel shall become righteous, and shall glory." Ruetschi has very properly observed on this verse, that the reference is to the Israel of God out of all the human race, i.e., the church of the believers in Israel expanded by the addition of the heathen; which church is now righteous, i.e., reconciled and renewed by Jehovah, and glories in Him, because by grace it is what it is. This brings the sixth prophecy to a close. Its five strophes commence with "Thus saith the Lord;" at the same time, the fifth strophe has two "woes" (hoi) before this, as the ground upon which it rests.
Introduction
Cyrus was nominated, in the foregoing chapter, to be God's shepherd; more is said to him and more of him in this chapter, not only because he was to be instrumental in the release of the Jews out of their captivity, but because he was to be therein a type of the great Redeemer, and that release was to be typical of the great redemption from sin and death; for that was the salvation of which all the prophets witnessed. We have here, I. The great things which God would do for Cyrus, that he might be put into a capacity to release God's people (Isa 45:1-4). II. The proof God would hereby give of his eternal power and godhead, and his universal, incontestable, sovereignty (Isa 45:5-7). III. A prayer for the hastening of this deliverance (Isa 45:8). IV. A check to the unbelieving Jews, who quarrelled with God for the lengthening out of their captivity (Isa 45:9, Isa 45:10). V. Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus (Isa 45:11-15). VI. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification (Isa 45:16-25). And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.
Verse 1
Cyrus was a Mede, descended (as some say) from Astyages king of Media. The pagan writers are not agreed in their accounts of his origin. Some tell us that in his infancy he was an outcast, left exposed, and was saved from perishing by a herdsman's wife. However, it is agreed that, being a man of an active genius, he soon made himself very considerable, especially when Croesus king of Lydia made a descent upon his country, which he not only repulsed, but revenged, prosecuting the advantages he had gained against Croesus with such vigour that in a little time he took Sardis and made himself master of the rich kingdom of Lydia and the many provinces that then belonged to it. This made him very great (for Croesus was rich to a proverb) and enabled him to pursue his victories in many countries; but it was nearly ten years afterwards that, in conjunction with his uncle Darius and with the forces of Persia, he made this famous attack upon Babylon, which is here foretold, and which we have the history of Dan. 5. Babylon had now grown exorbitantly rich and strong. It was forty-five miles in compass (some say more): the walls were thirty-two feet thick and 100 cubits high. Some say, They were so thick that six chariots might drive abreast upon them; others say, They were fifty cubits thick and 200 high. Cyrus seems to have had a great ambition to make himself master of this place, and to have projected it long; and at last he performed it. Now here, 210 years before it came to pass, we are told, I. What great things God would do for him, that he might put it into his power to release his people. In order to this he shall be a mighty conqueror and a wealthy monarch and nations shall become tributaries to him and help him both with men and money. Now that which God here promised to do for Cyrus he could have done for Zerubbabel, or some of the Jews themselves; but the wealth and power of this world God has seldom seen fit to entrust his own people with much of, so many are the snares and temptations that attend them; but if here has been occasion, for the god of the church, to make use of them, God has been pleased rather to put them into the hands of others, to be employed for them, than to venture them in their own hands. Cyrus is here called God's anointed, because he was both designed and qualified for this great service by the counsel of God, and was to be herein a type of the Messiah. God engages to hold his right hand, not only to strengthen and sustain him, but to direct his motions and intentions, as Elisha put his hands upon the king's hands when he was to shoot his arrow against Syria, Kg2 13:16. Being under such direction, 1. He shall extend his conquests very far and shall make nothing of the opposition that will be given him. Babylon is too strong a place for a young hero to begin with; and therefore, that he may be able to deal with that, great additions shall be made to his strength by other conquests. (1.) Populous kingdoms shall yield to him. God will subdue nations before him; when he is in the full career of his successes he shall make nothing of a nation's being born to him at once: yet it is not he that subdues them; it is God that subdues them for him; the battle is his, and therefore his is the victory. (2.) Potent kings shall fall before him: I will loose the loins of kings, either the girdle of their loins (divesting them of their power and dignity) or the strength of their loins, and then it was literally fulfilled in Belshazzar, for, when he was terrified by the handwriting on the wall, the joints of his loins were loosed, Dan 5:6. (3.) Great cities shall surrender themselves into his hands, without giving him or themselves any trouble. God will incline the keepers of the city to open before him the two-leaved gates, not treacherously nor timorously, but from a full conviction that it is to no purpose to contend with him; and therefore the gates shall not be shut to keep him out as an enemy, but thrown open to admit him as a friend. (4.) The longest and most dangerous marches shall be made easy and ready to him: I will go before thee, to clear the way, and to conduct thee in it, and then the crooked places, shall be made straight; or, as some read it, the hilly places shall be levelled and made even. Those will find a ready road that have God going before them. (5.) No opposition shall stand before him. He that gives him his commission will break in pieces the gates of brass that are shut against him, and cut asunder the bars of iron wherewith they are fastened. This was fulfilled in the letter, if that be true which Herodotus reports, that the city of Babylon had 100 gates all of brass, with posts and hooks of the same metal. 2. He shall replenish his coffers very much (Isa 45:3): I will give thee the treasures of darkness, treasures of gold and silver, that have been long kept close under lock and key and had not seen the light of many years, or had been buried under ground by the inhabitants, in their fright, upon the taking of the city. The riches of many nations had been brought to Babylon, and Cyrus seized all together. The hidden riches of secret places, which belonged either to the crown or to private persons, shall all be a prey to Cyrus. Thus God, designing him to do a piece of service to his church, paid him richly for it beforehand; and Cyrus very honestly owned God's goodness to him, and, in consideration of that, released the captives. Ezr 1:2, God has given me all the kingdoms of the earth and thereby has obliged me to build him a house at Jerusalem. II. We are here told what God designed in doing all this for Cyrus. What Cyrus aimed at in undertaking his wars we may easily guess; but what God aimed at in giving him such wonderful success in his wars we are here told. 1. It was that the God of Israel might be glorified: "That thou mayest know by all this that I the Lord am the God of Israel; for I have called thee by thy name long before thou wast born." When Cyrus should have this prophecy of Isaiah shown to him, and should there find his own name and his own achievements particularly described so long before, he should thereby be brought to acknowledge that the God of Israel was the Lord, Jehovah, the only living and true God, and that he continued to own his Israel though now in captivity. It is well when thus men's prosperity brings them to the knowledge of God, for too often it makes them forget him. 2. It was that the Israel of God might be released, Isa 45:4. Cyrus knew not God as the God of Israel. Having been trained up in the worship of idols, the true God was to him an unknown God. But, though he knew not God, God not only knew him when he came into being, but foreknew him, and bespoke him for his shepherd. He called him by his name, Cyrus, nay, which was yet great honour, he surnamed him and called him his anointed. And why did God do all this for Cyrus? Not for his own sake, be it known to him; whether he was a man of virtue or no is questioned. Xenophon indeed, when he would describe the heroic virtues of an excellent prince, made use of Cyrus's name, and many of the particulars of his story, in his Cyropaedia; but other historians represent him as haughty, cruel, and bloodthirsty. The reason why God preferred him was for Jacob his servant's sake. Note, (1.) In all the revolutions of states and kingdoms, the sudden falls of the great and strong, and the surprising advancements of the weak and obscure, God is designing the good of his church. (2.) It is therefore the wisdom of those to whom God has given wealth and power to use them for his glory, by showing kindness to his people. Cyrus is preferred that Israel may be released. He shall have a kingdom, only that God's people may have their liberty; for their kingdom is not of this world, it is yet to come. In all this Cyrus was a type of Christ, who was made victorious over principalities and powers, and entrusted with unsearchable riches, for the use and benefit of God's servants, his elect. When he ascended on high he led captivity captive, took those captives that had taken others captives, and opened the prison to those that were bound.
Verse 5
God here asserts his sole and sovereign dominion, as that which he designed to prove and manifest to the world in all the great things he did for Cyrus and by him. Observe, I. How this doctrine is here laid down concerning the sovereignty of the great Jehovah, in two things: - 1. That he is God alone, and there is no God besides him. This is here inculcated as a fundamental truth, which, if it were firmly believed, would abolish idolatry out of the world. With what an awful, commanding, air of majesty and authority, bidding defiance, as it were, to all pretenders, does the great God here proclaim it to the world: I am the Lord, I the Lord, Jehovah, and there is none else, there is no God besides me, no other self-existent, self-sufficient, being, none infinite and eternal. And again (Isa 45:6), There is none besides me; all that are set up in competition with me are counterfeits; they are all vanity and a lie, for I am the Lord, and there is none else. This is here said to Cyrus, not only to cure him of the sin of his ancestors, which was the worshipping of idols, but to prevent his falling into the sin of some of his predecessors in victory and universal monarchy, which was the setting up of themselves for gods and being idolized, to which some attribute much of the origin of idolatry. Let Cyrus, when he becomes thus rich and great, remember that still he is but a man, and there is no God but one. 2. That he is Lord of all, and there is nothing done without him (Isa 45:7): I form the light, which is grateful and pleasing, and I create darkness, which is grievous and unpleasing. I make peace (put here for all good) and I create evil, not the evil of sin (God is not the author of that), but the evil of punishment. I the Lord order, and direct, and do all these things. Observe, (1.) The very different events that befal the children of men. Light and darkness are opposite to each other, and yet, in the course of providence, they are sometimes intermixed, like the morning and evening twilights, neither day nor night, Zac 14:6. There is a mixture of joys and sorrows in the same cup, allays to each other. Sometimes they are counterchanged, as noonday light and midnight darkness. In the revolution of every day each takes its turn, and there are short transitions from the one to the other, witness Job's case. (2.) The self-same cause of both, and that is he that is the first Cause of all: I the Lord, the fountain of all being, am the fountain of all power. He who formed the natural light (Gen 1:3) still forms the providential light. He who at first made peace among the jarring seeds and principles of nature makes peace in the affairs of men. He who allowed the natural darkness, which was a mere privation, creates the providential darkness; for concerning troubles and afflictions he gives positive orders. Note, The wise God has the ordering and disposing of all our comforts, and all our crosses, in this world. II. How this doctrine is here proved and published. 1. It is proved by that which God did for Cyrus: "There is no God besides me, for (Isa 45:5) I girded thee, though thou hast not known me. It was not thy own idol, which thou didst know and worship, that girded thee for this expedition, that gave thee authority and ability for it. No, it was I that girded thee, I whom thou didst not know, nor seek to." By this it appears that the God of Israel is the only true God, that he manages and makes what use he pleases even of those that are strangers to him and pay their homage to other gods. 2. It is published to all the world by the word of God, by his providence, and by the testimony of the suffering Jews in Babylon, that all may know from the east and from the west, sunrise and sun-set, that the Lord is God and there is none else. The wonderful deliverance of the Israel of God proclaimed to all the world that there is none like unto the God of Jeshurun, that rides on the heavens for their help. III. How this doctrine is here improved and applied. 1. For the comfort of those that earnestly longed, and yet quietly waited, for the redemption of Israel (Isa 45:8): Drop down, you heavens, from above. Some take this as the saints' prayer for the deliverance. I rather take it as God's precept concerning it; for he is said to command deliverances, Psa 44:4. Now the precept is directed to heaven and earth, and all the hosts of both, as royal precepts commonly run - To all officers, civil and military. All the creatures shall be made in their places to contribute to the carrying on of this great work, when God will have it done. If men will not be aiding and assisting, God will produce it without them, as he does the dews of heaven and the grass of the earth, which tarry not for man, nor wait for the sons of men, Mic 5:7. Observe, (1.) The method of this great deliverance that is to be wrought for Israel. Righteousness must first be wrought in them; they must be brought to repent of their sins, to renounce their idolatries, to return to God, and reform their lives, and then the salvation shall be wrought for them, and not till then. We must not expect salvation without righteousness, for they spring up together and together the Lord hath created them; what he has joined together, let not us therefore put asunder. See Psa 85:9-11. Christ died to save us from our sins, not in our sins, and is made redemption to us by being made to us righteousness and sanctification. (2.) The means of this great deliverance. Rather than it shall fail, when the set time for it shall come, the heavens shall drop down righteousness, and the earth shall open to bring forth salvation, and both concur to the reformation, and so to the restoration, of God's Israel. It is from heaven, from above the skies, that righteousness drops down, for every grace and good gift is from above; nay, since the more plentiful effusion of the Spirit it is now poured down, and, if our hearts be open to receive it, the product will be the fruits of righteousness and the great salvation. 2. For reproof to those of the church's enemies that opposed this salvation, or those of her friends that despaired of it (Isa 45:9): Woe unto him that strives with his Maker! God is the Maker of all things, and therefore our Maker, which is a reason why we should always submit to him and never contend with him. (1.) Let not the proud oppressors, in the elevation of their spirits, oppose God's designs concerning the deliverance of his people, nor think to detain them any longer when the time shall come for their release. Woe to the insulting Babylonians that set God at defiance, as Pharaoh did, and will not let his people go! (2.) Let not the poor oppressed, in the dejection of their spirits, murmur and quarrel with God for the prolonging of their captivity, as if he dealt unjustly or unkindly with them, or think to force their way out before God's time shall come. Note, Those will find themselves in a woeful condition that strive with their Maker; for none ever hardened his heart against God and prospered. Sinful man is indeed a quarrelsome creature; but let the potsherds strive with the potsherds of the earth. Men are but earthen pots, nay, they are broken potsherds, and are made so very much by their mutual contentions. They are dashed in pieces one against another; and, if they are disposed to strive, let them strive with one another, let them meddle with their match; but let them not dare to contend with him that is infinitely above them, which is as senseless and absurd as, [1.] For the clay to find fault with the potter: Shall the clay say to him that forms it, "What makest thou? Why dost thou make me of this shape and not that?" Nay, it is as if the clay should be in such a heat and passion with the potter as to tell him that he has no hands, or that he works as awkwardly as if he had none. "Shall the clay pretend to be wiser than the potter and therefore to advise him, or mightier than the potter and therefore to control him?" He that gave us being, that gave us this being, may design concerning us, and dispose of us, as he pleases; and it is impudent presumption for us to prescribe to him. Shall we impeach God's wisdom, or question his power, who are ourselves so curiously, so wonderfully, made? Shall we say, He has no hands, whose hands made us and in whose hands we are? The doctrine of God's sovereignty has enough in it to silence all our discontents and objections against the methods of his providence and grace, Rom 9:20, Rom 9:21. [2.] It is as unnatural as for the child to find fault with the parents, to say to the father, What begettest thou? or to the mother, "What hast thou brought forth? Why was I not begotten and born an angel, exempt from the infirmities of human nature and the calamities of human life?" Must not those who are children of men expect to share in the common lot and to fare as others fare? If God is our Father, where is the honour we owe to him by submitting to his will?
Verse 11
The people of God in captivity, who reconciled themselves to the will of God in their affliction and were content to wait his time for their deliverance, are here assured that they should not wait in vain. I. They are invited to enquire concerning the issue of their troubles, Isa 45:11. The Holy One of Israel, and his Maker, though he does not allow them to strive with him, yet encourages them, 1. To consult his word: "Ask of me things to come; have recourse to the prophets and their prophecies, and see what they say concerning these things. Ask the watchmen, What of the night? Ask them, How long?" Things to come, as far as they are revealed, belong to us and to our children, and we must not be strangers to them. 2. To seek unto him by prayer: "Concerning my sons and concerning the work of my hands, which as becomes them submit to the will of their Father, the will of their potter, command you me, not by way of prescription, but by way of petition. Be earnest in your requests, and confident in your expectations, as far as both are guided by and grounded upon the promise." We may not strive with our Maker by passionate complaints, but we may wrestle with him by faithful and fervent prayer. My sons, and the work of my hands, commend to me (so some read it), bring them to me and leave them with me. See the power of prayer, and its prevalency with God: Thou shalt cry, and he shall say, Here I am; what would you that I should do unto you? Some read it with an interrogation, as carrying on the reproof (Isa 45:9, Isa 45:10): Do you question me concerning things to come? and am I bound to give you an account? And concerning my children, even concerning the work of my hands, will you command me, or prescribe to me? Dare you do so? Shall any teach God knowledge, or give law to him? Those that complain of God do in effect assume an authority over him. II. They are encouraged to depend upon the power of God when they are brought very low and are utterly incapable of helping themselves, Isa 45:12. Their help stands in the name of the Lord, who made heaven and earth, which he mentions here, not only for his own glory, but for their comfort. The heavens and earth shall contribute, if he please, to the deliverance of the church (Isa 45:8), for he created both, and therefore has both at command. 1. He made the earth, and created man upon it, for it was intended to be a habitation for man, Psa 115:16. He has therefore not only authority, but wisdom and power sufficient to govern man here on this earth and to make what use he pleases of him. 2. His hands have stretched out the heavens, and all their hosts he commanded into being at first, and therefore still governs all their motions and influences. It is good news to God's Israel that their God is the creator and governor of the world. III. They are particularly told what God would do for them, that they might know what to depend upon; and this shall lead them to expect a more glorious Redeemer and redemption, of whom, and of which, Cyrus and their deliverance by him were types and figures. 1. Liberty shall be proclaimed to them, Isa 45:13. Cyrus is the man that shall proclaim it; and, in order hereunto, God will put power into his hands: I have raised him up in righteousness, that is, in pursuance and performance of my promises and to plead my people's just but injured cause. He will give him success in all his enterprises, particularly that against Babylon: I will direct all his ways; and then it follows that he will prosper him, for those must needs speed well that are under a divine direction. God will make plain the way of those whom he designs to employ for him. Two things Cyrus must do for God: - (1.) Jerusalem is God's city, but it is now in ruins, and he must rebuild it, that is, he must give orders for the rebuilding of it, and give wherewithal to do it. (2.) Israel is God's people, but they are now captives, and he must release them freely and generously, not demanding any ransom, nor compounding with them for price or reward. And Christ is anointed to do that for poor captive souls which Cyrus was to do for the captive Jews, to proclaim the opening of the prison to those that were bound (Isa 61:1), enlargement from a worse bondage than that in Babylon. 2. Provision shall be made for them. They went out poor, and unable to bear the expenses of their return and re-establishment; and therefore it is promised that the labour of Egypt and other nations should come over to them and be theirs, Isa 45:14. Cyrus, having conquered those countries, out of their spoils provided for the returning Jews; and he ordered his subjects to furnish them with necessaries (Ezr 1:4), so that they did not go out empty from Babylon any more than from Egypt. Those that are redeemed by Christ shall be not only provided for, but enriched. Those whose spirits God stirs up to go to the heavenly Zion may depend upon him to bear their charges. The world is theirs as far as is good for them. 3. Proselytes shall be brought over to them: Men of stature shall come after thee in chains; they shall fall down to thee, saying, Surely God is in thee. This was in part fulfilled when many of the people of the land became Jews (Est 8:17), and said, We will go with you, humbly begging leave to do so, for we have heard that God is with you, Zac 8:23. The restoration would be a means of the conviction of many and the conversion of some. Perhaps many of the Chaldeans who were now themselves conquered by Cyrus, when they saw the Jews going back in triumph, came and begged pardon for the affronts and abuses they had given them, owned that God was among them and that he was God alone, and therefore desired to join themselves to them. But this promise was to have its full accomplishment in the gospel church, - when the Gentiles shall become obedient by word and deed to the faith of Christ (Rom 15:18), as willing captives to the church (Psa 110:3), glad to wear her chains, - when an infidel, beholding the public worship of Christians, shall own himself convinced that God is with them of a truth (Co1 14:24, Co1 14:25) and shall assay to join himself to them, - and when those that had been of the synagogue of Satan shall come and worship before the church's feet, and be made to know that God has loved her (Rev 3:9), and the kings of the earth and the nations shall bring their glory into the gospel Jerusalem, Rev 21:24. Note, It is good to be with those, though it be in chains, that have God with them. IV. They are taught to trust God further than they can see him. The prophet puts this word into their mouths, and goes before them in saying it (Isa 45:15): Verily, thou art a God that hidest thyself. 1. God hid himself when he brought them into the trouble, hid himself and was wroth, Isa 57:17. Note, Though God be his people's God and Saviour, yet sometimes, when they provoke him, he hides himself from them in displeasure, suspends his favours, and lays them under his frowns: but let them wait upon the Lord that hides his face, Isa 8:17. 2. He hid himself when he was bringing them out of the trouble. Note, When God is acting as Israel's God and Saviour commonly his way is in the sea, Psa 77:19. The salvation of the church is carried on in a mysterious way, by the Spirit of the Lord of hosts working on men's spirits (Zac 4:6), by weak and unlikely instruments, small and accidental occurrences, and not wrought till the last extremity; but this is our comfort, though God hide himself, we are sure he is the God of Israel, the Saviour. See Job 35:14. V. They are instructed to triumph over idolaters and all the worshippers of other gods (Isa 45:16): Those who are makers of idols, not only who frame them, but who make gods of them by praying to them, shall be ashamed and confounded, when they shall be convinced of their mistakes and shall be forced to acknowledged that the God of Israel is the only true God, and when they shall be disappointed in their expectations from their idols, under whose protection they had put themselves. They shall go to confusion when they shall find that they can neither excuse the sin nor escape the punishment of it, Psa 97:7. It is not here and there one more timorous than the rest that shall thus shrink, and give up the cause, but all of them; nay, though they appear in a body, though hand join in hand, and they do all they can to keep one another in countenance, yet they shall go to confusion together. Bind them in bundles, to burn them. VI. They are assured that those who trust in God shall never be made ashamed of their confidence in him, Isa 45:17. Now that God was about to deliver them out of Babylon he directed them by his prophet, 1. To look up to him as the author of their salvation: Israel shall be saved in the Lord. Not only their salvation shall be wrought out by his power, but it shall be treasured up for them in his grace and promise, and so secured to them. They shall be saved in him; for his name shall be their strong tower, into which they shall run, and in which they shall be safe. 2. To look beyond this temporal deliverance to that which is spiritual and has reference to another world, to think of that salvation by the Messiah which is an everlasting salvation, the salvation of the soul, a rescue from everlasting misery and a restoration to everlasting bliss. "Give diligence to make that sure, for it may be made sure, so sure that you shall not be ashamed nor confounded world with out end. You shall not only be delivered from the everlasting shame and contempt which will be the portion of idolaters (Dan 12:2), but you shall have everlasting honour and glory." [1.] There is a world without end; and it will be well or ill with us according as it will be with us in that world. [2.] Those who are saved with the everlasting salvation shall never be ashamed of what they did or suffered in the hopes of it; for it will so far outdo their expectations as to be a more abundant reimbursement. The returning captives owned that to them did belong confusion of face (Dan 9:7, Dan 9:8); yet God tells them that they shall not be confounded, but shall have assurance for ever. Those who are confounded as penitents for their own sin shall not be confounded as believers in God's promise and power. VII. They are engaged for ever to cleave to God, and never to desert him, never to distrust him. What had been often inculcated before is here again repeated, for the encouragement of his people to continue faithful to him, and to hope that he would be so to them: I am the Lord, and there is none else. That the Lord we serve and trust in is God alone appears by the two great lights, that of nature and that of revelation. 1. It appears by the light of nature; for he made the world, and therefore may justly demand its homage (Isa 45:18): "Thus saith the Lord, that created the heavens and formed the earth, I am the Lord, the sovereign Lord of all, and there is none else." The gods of the heathen did not do this, nay, they did not pretend to do it. He here mentions the creation of the heavens, but enlarges more upon that of the earth, because that is the part of the creation which we have the nearest view of and are most conversant with. It is here observed, (1.) That he formed it. It is not a rude and indigested chaos, but cast into the most proper shape and size by Infinite Wisdom. (2.) That he fixed it. When he had made it he established it, founded it on the seas, (Psa 24:2), hung it on nothing (Job 26:7) as at first he made it of nothing, and yet made it substantial an hung it fast, ponderibus librata suis - poised by its own weight. (3.) That he fitted it for use, and for the service of man, to whom he designed to give it. He created it not in vain, merely to be a proof of his power; but he formed it to be inhabited by the children of men, and for that end he drew the waters off from it, with which it was at first covered, and made the dry land appear, Psa 104:6, Psa 104:7. Be it observed here, to the honour of God's wisdom, that he made nothing in vain, but intended every thing for some end and fitted it to answer the intention. If any man prove to have been made in vain, it is his own fault. It should also be observed, to the honour of God's goodness and his favour to man, that he reckoned that not made in vain which serves for his use and benefit, to be a habitation and maintenance for him. 2. It appears by the light of revelation. As the works of God abundantly prove that he is God alone, so does his word, and the discovery he has made of himself and of his mind and will by it. His oracles far exceed those of the Pagan deities, as well as his operations, Isa 45:19. The preference is here placed in three things: - All that God has said is plain, satisfactory, and just. (1.) In the manner of the delivery of it it is plain and open: I have not spoken in secret, in a dark place of the earth. The Pagan deities delivered their oracles out of dens and caverns, with a low and hollow voice, and in ambiguous expressions; those that had familiar spirits whispered and muttered (Isa 8:19); but God delivered his law from the top of Mount Sinai before all the thousands of Israel, in distinct, audible, and intelligible sounds. Wisdom cries in the chief places of concourse, Pro 1:20, Pro 1:21; Pro 8:1-3. The vision is written, and made plain, so that he who runs may read it; if he be obscure to any, they may thank themselves. Christ pleaded in his own defence what God says here, In secret have I said nothing, Joh 18:20. (2.) In the use and benefit of it it was highly satisfactory: I said not unto the seed of Jacob, who consulted these oracles and governed themselves by them, Seek you me in vain, as the false gods did to their worshippers, who sought for the living to the dead, Isa 8:19. This includes all the gracious answers that God gave both to those who consulted him (his word is to them a faithful guide) and to those that prayed to him. The seed of Jacob are a praying people; it is the generation of those that seek him, Psa 24:6. And, as he has in his word invited them to seek him, so he never denied their believing prayers nor disappointed their believing expectations. He said not to them, to any of them, Seek you me in vain; for, if he did not think fit to give them the particular thing they prayed for, yet he gave them such a sufficiency of grace and such comfort and satisfaction of soul as were equivalent. What we say of winter is true of prayer, It never rots in the skies. God not only gives a gracious answer to those that diligently seek him, but will be their bountiful rewarder. (3.) In the matter of it it was incontestably just, and there was no iniquity in it: I the Lord speak righteousness, I declare things that are right, and consonant to the eternal rules and reasons of good and evil. The heathen deities dictated those things to their worshippers which were the reproach of human nature and tended to the extirpation of virtue; but God speaks righteousness, dictates that which is right in itself and tends to make men righteous; and therefore he is God, and there is none else.
Verse 20
What here is said is intended, as before, I. For the conviction of idolators, to show them their folly in worshipping gods that cannot help them, and neglecting a God that can. Let all that have escaped of the nations, not only the people of the Jews, but those of other nations that were by Cyrus released out of captivity in Babylon, let them come, and hear what is to be said against the worshipping of idols, that they may be cured of it as well as the Jews, that Babylon, which had of old been the womb of idolatry, might now become the grave of it. Let the refugees assemble themselves and come together; God has something to say to them for their own good, and it is this, that idolatry is a foolish sottish thing, upon two accounts: - 1. It is setting up a refuge of lies for themselves: They set up the wood of their graven image; for that is the substratum. Though they overlay it with gold, deck it with ornaments, and make a god of it, yet still it is but wood. They pray to a god that cannot save; for he cannot hear, he cannot help, he can do nothing. How do those disparage themselves who give honour to that as a god which cannot, as a god, give good to them! How do those deceive themselves who pray for relief to that which is in no capacity at all to relieve them! Certainly those have no knowledge, or are brutish in their knowledge, who take so much pains, and do so much penance, in seeking the favour of a god that has no power. 2. It is setting up a rival with God, the only living and true God (Isa 45:21): "Summon them all; tell them that the great cause shall again be tried, though once adjudged, between God and Baal. Bring them near, and let them take counsel together what to say in defence of themselves and their idols. It shall, as before, be put upon this issue: let them show when any of their gods did with any certainty foretel future events, as the God of Israel has done, and it shall be acknowledged that they have some colour for their pretensions. But None of them ever did; their prophets were lying prophets; but I the Lord have told it from that time, long before it came to pass; therefore you must own thee is no other God besides me." (1.) None besides is fit to rule. He is a just God, and rules in justice, and will execute justice for those that are oppressed. (2.) None besides is able to help. As he is a just God, so he is the Saviour, who can save without the assistance of any, but without whom none can save. Those therefore have no sense of truth and falsehood, good and evil, no, nor of their own interest, that set up any in competition with him. II. For the comfort and encouragement of all God's faithful worshippers, whoever they are, Isa 45:22. Those that worship idols pray to gods that cannot save; but the God of Israel says it to all the ends of the earth, to his people, though they are scattered into the utmost corners of the world and seem to be lost and forgotten in their dispersion, "Let them but look to me by faith and prayer, look above instruments and second causes, look off from all pretenders, and look up to me, and they shall be saved." It seems to refer further to the conversion of the Gentiles that live in the ends of the earth, the most distant nations, when the standard of the gospel is set up. To it shall the Gentiles seek. When Christ is lifted up from the earth, as the brazen serpent upon the pole, he shall draw the eyes of all men to him. They shall all be invited to look unto him, as the stung Israelites did to the brazen serpent; and so strong is the eye of faith that by divine grace it will reach the Saviour and fetch in salvation by him even from the ends of the earth; for he is God, and the is none else. Two things are here promised, for the abundant satisfaction of all that by faith look to the Saviour: - 1. That the glory of the God they serve shall be greatly advanced; and this will be good news to all the Lord's people, that, how much soever they and their names are depressed, God will be exalted, Isa 45:23. This is confirmed by an oath, that we might have strong consolation: I have sworn by myself (and God can swear by no greater, Heb 6:13); the word has gone out of my mouth, and shall neither be recalled nor return empty; it has gone forth in righteousness, for it is the most reasonable equitable thing in the world that he who made all should be Lord of all, that, since all beings are derived from him, they should all be devoted to him. He has said it, and it shall be made good, I will be exalted, Psa 46:10. He has assured us, (1.) That he will be universally submitted to, that the kingdoms of the world shall become his kingdom. They shall do him homage - Unto me every knee shall bow; and they shall bind themselves by an oath of allegiance to him - Unto me every tongue shall swear. This is applied to the dominion of our Lord Jesus, Rom 14:10, Rom 14:11. We shall all stand before the judgment-seat of Christ and give account to him, for it is written, As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God; and it seems to be referred to, Psa 2:9, Psa 2:10. If the heart be brought into obedience to Christ, and made willing in the day of his power, the knee will bow to him in humble adorations and addresses, and in cheerful obedience to his commands, submission to his disposals, and compliance with his will in both; and the tongue will swear to him, will lay a bond upon the soul to engage it for ever to him; for he that bears an honest mind never startles at assurances. (2.) That he will be universally sought unto, and application shall be made to him from all parts of the world: Unto him shall men of distant countries come, to implore his favour. Unto thee shall all flesh come with their request, Psa 65:2. And, when Christ was lifted up from the earth, he drew all men to him. (3.) That it will be to no purpose to make opposition to him. All that are incensed against him, that rage at his bonds and cords - the nations that are angry because he has taken to himself his great power and has reigned, that have been incensed at the strictness of his laws, the success of his gospel, and the spiritual nature of his kingdom - they shall be ashamed; some shall be brought to a penitential shame for it, others to a remediless ruin. One way or other, sooner or later, all that are uneasy at Christ's government and victories will be made ashamed of their folly and obstinacy. Blessed be God for the assurance here given us that, whatever becomes of us and our interests, the Lord will reign for ever! 2. That the welfare of the souls they are concerned for shall be effectually secured: Surely shall one say, and another shall learn by his example to say the same, so that all the seed of Israel, according to the Spirit, shall say, and stand to it, (1.) That God has a sufficiency for them and that in Christ there is enough to supply all their needs: In the Lord is all righteousness and strength (so the margin reads it); he is himself righteous and strong. He can do every thing, and yet will do nothing but what is unquestionably just and equitable. He has also wherewithal to supply the needs of those that seek to him and depend upon him, upon the equity of his providence and the treasures of his grace; nay, we may say, not only "He has it," but, "In him we have it," because he has said that he will be to us a God. In the Lord the captive Jews had righteousness (that is, grace both to sanctify their afflictions to them and to qualify them for deliverance) and strength for their support and escape. In the Lord Jesus we have righteousness to recommend us to the good-will of God towards us, and strength to begin and carry on the good work of God in us. He is the fountain of both, and on him we must depend for both, must go forth in his strength, and make mention of his righteousness, Psa 71:16. (2.) That they shall have an abundant bliss and satisfaction in this. [1.] The people of the Jews shall in the Lord be justified before men and openly glory in their God. The oppressors reproached them, loaded them with calumny, and boasted even of a right to oppress them, as abandoned by their God; but, when God shall work out their deliverance, that shall be their justification from these hard censures, and therefore they shall glory in it. [2.] All true Christians, that depend upon Christ for strength and righteousness, in him shall be justified and shall glory in that. Observe, First, All believers are the seed of Israel, an upright praying seed. Secondly, The great privilege they enjoy by Jesus Christ is that in him, and for his sake, they are justified before God, Christ being made of God to them righteousness. All that are justified will own it is in Christ that they are justified, nor could they be justified by any other; and those who are justified shall be glorified. And therefore, Thirdly, The great duty believers owe to Christ is to glory in him, and to make their boast of him. Therefore he is made all in all to us, that whose glories may glory in the Lord; and let us comply with this intention.
Verse 1
45:1 anointed one: This designation, commonly reserved for David or the Messiah, is here applied to Cyrus. Cyrus was anointed in the sense that he was selected to fulfill a special mission. This title was never used of any other foreign ruler (cp. 1 Sam 10:1; Rom 13:1). • whose right hand he will empower: The Lord would give Cyrus victory over Babylon (see Isa 43:14).
Verse 3
45:3 so you may know: Cyrus’s victories provided factual proof that the Lord has the power to fulfill his plans, whereas idols and false gods do not (see 41:21-29).
Verse 4
45:4-5 I call you by name: Cyrus did not know the Lord, but the Lord knew him. Isaiah predicted the rescuer Cyrus by name 150 years in advance. This prophecy would prove to the exiles that the Lord is indeed God and that he knows the future.
Verse 7
45:7 light . . . darkness . . . good times and bad times: Everything is under God’s control.
Verse 9
45:9-13 The Lord confronts those who question his right to use a pagan king to achieve his purposes. He, the Creator, is free and sovereign in his activities. He promised to bring his people back to their land, and he would use anyone he chose to accomplish that purpose.
45:9-11 pot . . . its maker . . . baby . . . its father: It is ridiculous for a creature to question the wisdom of its creator.
Verse 14
45:14 Egyptians . . . Ethiopians . . . Sabeans: Israel’s restoration would bring them a new sovereignty. Foreign nations would honor God, and because they recognized God’s special blessing on his people, they would also want to honor his people.
Verse 17
45:17 Israel would never again be humiliated and disgraced, oppressed, harassed, or abused. The finality of these declarations suggests that this promise will be fulfilled at the end of time.
Verse 18
45:18-25 Salvation is from the Lord alone. He is the creator, the revealer, and the executor of his will in human history. He promised to establish a new era of salvation and righteousness (see 45:8). Every human being will submit to God, either willingly or unwillingly (45:23-24).
45:18 Ancient pagan people viewed the world as a place of empty chaos. However, God’s purposes are good, and he made the world from the beginning as a place to be lived in with him in harmony.
Verse 22
45:22 Let all the world look to me: All humanity needs to seek the Lord, the true God who created all things, while he may be found (55:6). • In God there is salvation, the only hope for all of humanity (45:8).
Verse 23
45:23 God’s words are always true. God’s swearing by his own name reinforces the certainty that he will never go back on his word (see also 14:24; 54:9; 62:8; Heb 6:13). • Every knee . . . every tongue: At the end of time all nations will submit to his authority, whether willingly or unwillingly (see Rom 14:11; 1 Cor 15:25-27; Phil 2:10-11).
Verse 24
45:24 In this context, the people are all who turn to the Lord for salvation, even those from foreign nations (45:22).
Verse 25
45:25 justified: Literally righteous (see also 45:8, 24).