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Isaiah 45:19
Verse
Context
God Calls Cyrus
18For thus says the LORD, who created the heavens—He is God; He formed the earth and fashioned it; He established it; He did not create it to be empty, but formed it to be inhabited: “I am the LORD, and there is no other. 19I have not spoken in secret, from a place in a land of darkness. I did not say to the descendants of Jacob, ‘Seek Me in a wasteland.’ I, the LORD, speak the truth; I say what is right.
Sermons
Horatius Bonar
A.W. TozerA.W. TozerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
I have not spoken tn secret, in a dark place of the earth - In opposition to the manner in which the heathen oracles gave their answers, which were generally delivered from some deep and obscure cavern. Such was the seat of the Cumean Sybil: - Excisum Euboicae latus ingens rupis in antrum. Virg. Aen. 6:42. "A cave cut in the side of a huge rock." Such was that of the famous oracle at Delphi; of which, says Strabo, lib. ix., φασι δ' ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευρυστομον. "The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide." And Diodorus, giving an account of the origin of this oracle, says "that there was in that place a great chasm or cleft in the earth; in which very place is now situated what is called the Adytum of the temple." Αδυτον· σπηλαιον, η το αποκρυφον μερος του ἱερου. Mesych. "Adytum means a cavern, or the hidden part of the temple." I the Lord speak righteousness, I declare things that are right "I am Jehovah, who speak truth, who give direct answers" - This also is said in opposition to the false and ambiguous answers given by the heathen oracles, of which there are many noted examples; none more so than that of the answer given to Croesus when he marehed against Cyrus, which piece of history has some connection with this part of Isaiah's prophecies. Let us hear Cicero's account of the Delphic answers in general, and of this in particular: Sed jam ad te venio, O sancte Apollo, qui umbilicum certum terrarum obsides, Unde superstitiosa primum saeva evasit vox fera. Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione saepissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quae ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea, Croesus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset. De Divinat. 2:56. Mountainous countries, and those which abounded in chasms, caves, and grottos, were the places in which oracles were most frequent. The horror and gloom inspired by such places were useful to the lying priests in their system of deception. The terms in which those oracles were conceived, (they were always ambiguous, or equivocal, or false, or illusory), sometimes the turn of a phrase, or a peculiarity in idiom or construction which might be turned pro or con, contained the essence of the oracular declaration. Sometimes, in the multitude of guesses, one turned out to be true; at other times, so equivocal was the oracle, that, however the thing fell out, the declaration could be interpreted in that way, as in the above to Croesus, from the oracle at Delphi, which was: If Croeses march against Cyrus, he shall overthrow a great empire: he, supposing that this promised him success, fought, and lost his own, while he expected to destroy that of his enemy. Here the quack demon took refuge in his designed ambiguity. He predicted the destruction of a great empire, but did not say which it was; and therefore he was safe, howsoever the case fell out. Not one of the predictions of God's prophets is conceived in this way.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.
Isaiah 45:19
God Calls Cyrus
18For thus says the LORD, who created the heavens—He is God; He formed the earth and fashioned it; He established it; He did not create it to be empty, but formed it to be inhabited: “I am the LORD, and there is no other. 19I have not spoken in secret, from a place in a land of darkness. I did not say to the descendants of Jacob, ‘Seek Me in a wasteland.’ I, the LORD, speak the truth; I say what is right.
- Scripture
- Sermons
- Commentary
(Luke) 38 - Kingdom of God Conclusion
By Ed Miller56448:072CH 15:2ISA 45:19LUK 13:22In this sermon, the speaker focuses on Luke chapter 13 and discusses the teaching ministry of Jesus. The section being analyzed includes a miracle, two parables, and a sermon. The miracle is about a woman who was humped over for 18 years, symbolizing God's desire to set His people free. The two parables of the mustard seed and the leaven illustrate how God's transformation works gradually and from within. The sermon emphasizes the importance of entering through the narrow door to experience God's salvation, emphasizing that the door is always open but will eventually close with death. The speaker also mentions that the next section of the teaching ministry in Luke focuses on the topic of salvation.
Divine Jealousy for the Truth.
By Horatius Bonar0Divine JealousyThe Importance of TruthPSA 25:5PSA 119:160PRO 12:22ISA 45:19JER 5:3JHN 8:32ROM 3:4EPH 4:152TI 3:161JN 1:6Horatius Bonar emphasizes God's divine jealousy for truth, as expressed in Jeremiah 5:3, where the Lord laments the absence of truth among His people. He asserts that God's watchful, discerning, and just eyes are always upon the truth, condemning falsehood in all its forms. Bonar explains that there is one universal standard of truth, which is the Bible, and that God demands belief in this truth rather than speculation. He warns against the laxity of thought in contemporary society, urging individuals to align their beliefs with God's unwavering standard. Ultimately, Bonar calls for a commitment to truth, reminding us that God's judgment will elevate truth and shame error on the day of the Lord.
Pursuing Truth
By A.W. Tozer0Spiritual GrowthKnowledge vs. TruthPSA 25:5PRO 2:6ISA 45:19JHN 8:32JHN 14:6EPH 4:15PHP 4:8COL 2:31TI 2:42TI 3:7A.W. Tozer emphasizes the critical distinction between knowledge and truth, arguing that while society is obsessed with accumulating facts and information, it often neglects the deeper moral and spiritual significance of truth. He points out that knowledge, filled with mere facts, does not inherently lead to a better understanding of life or a closer relationship with God. Tozer warns that facts alone are lifeless, serving only as a medium for truth, which is essential for genuine understanding and spiritual growth. He calls for a pursuit of truth that transcends mere knowledge, urging believers to seek the essence of truth in their lives.
Following the Truth
By A.W. Tozer0Obedience to GodTruthPSA 119:160PRO 23:23ISA 45:19JHN 8:32JHN 14:6ROM 1:18EPH 4:15PHP 4:82TI 2:151JN 1:8A.W. Tozer emphasizes that knowing the truth is the greatest privilege one can have, as it is the richest treasure that brings lasting value to life. He stresses the importance of responding to truth with eagerness and obedience, warning against treating it lightly. While living in accordance with truth leads to a peaceful end, Tozer acknowledges the heartaches and sorrows that come with such devotion in a world that often penalizes truth-seekers. Ultimately, he portrays truth as a glorious yet demanding master that requires unwavering commitment.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
I have not spoken tn secret, in a dark place of the earth - In opposition to the manner in which the heathen oracles gave their answers, which were generally delivered from some deep and obscure cavern. Such was the seat of the Cumean Sybil: - Excisum Euboicae latus ingens rupis in antrum. Virg. Aen. 6:42. "A cave cut in the side of a huge rock." Such was that of the famous oracle at Delphi; of which, says Strabo, lib. ix., φασι δ' ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευρυστομον. "The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide." And Diodorus, giving an account of the origin of this oracle, says "that there was in that place a great chasm or cleft in the earth; in which very place is now situated what is called the Adytum of the temple." Αδυτον· σπηλαιον, η το αποκρυφον μερος του ἱερου. Mesych. "Adytum means a cavern, or the hidden part of the temple." I the Lord speak righteousness, I declare things that are right "I am Jehovah, who speak truth, who give direct answers" - This also is said in opposition to the false and ambiguous answers given by the heathen oracles, of which there are many noted examples; none more so than that of the answer given to Croesus when he marehed against Cyrus, which piece of history has some connection with this part of Isaiah's prophecies. Let us hear Cicero's account of the Delphic answers in general, and of this in particular: Sed jam ad te venio, O sancte Apollo, qui umbilicum certum terrarum obsides, Unde superstitiosa primum saeva evasit vox fera. Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione saepissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quae ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea, Croesus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset. De Divinat. 2:56. Mountainous countries, and those which abounded in chasms, caves, and grottos, were the places in which oracles were most frequent. The horror and gloom inspired by such places were useful to the lying priests in their system of deception. The terms in which those oracles were conceived, (they were always ambiguous, or equivocal, or false, or illusory), sometimes the turn of a phrase, or a peculiarity in idiom or construction which might be turned pro or con, contained the essence of the oracular declaration. Sometimes, in the multitude of guesses, one turned out to be true; at other times, so equivocal was the oracle, that, however the thing fell out, the declaration could be interpreted in that way, as in the above to Croesus, from the oracle at Delphi, which was: If Croeses march against Cyrus, he shall overthrow a great empire: he, supposing that this promised him success, fought, and lost his own, while he expected to destroy that of his enemy. Here the quack demon took refuge in his designed ambiguity. He predicted the destruction of a great empire, but did not say which it was; and therefore he was safe, howsoever the case fell out. Not one of the predictions of God's prophets is conceived in this way.
Jamieson-Fausset-Brown Bible Commentary
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).
John Gill Bible Commentary
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.