Isaiah 44
TLBCIsaiah 44:24-45
Cyras and the Salvation of the World (44:24— 45:25) The Sovereign Purpose of God This passage is unusual in its form. After an introduction, “ Thus says the Lord, your Redeemer, who formed you from the womb” (vs. 24a), the prophet quotes God’ s identification of himself as the Lord, and this is followed by a long series of participial phrases (in Hebrew) which in English are rendered by relative clauses. First God identifies himself as the sole Creator of the heavens and the earth (vs. 24). He is one who frustrates the work of the diviners and magicians of the world, the whole vast realm of the occult art which filled the life of ancient man. In contrast, he fulfills “ the word of his servant” and “ the counsel of his messengers.” The latter reference is to his people Israel in their capacity as God’ s servant and messenger in the world (chs. 41-43). Israel is interpreted here, however, as God’ s prophet, with God’ s word to be announced and proclaimed.
The background of this passage would appear to be Deuteronomy 18, where Israel is told that she can have nothing whatsoever to do with all the occult arts of magic, divination, astrology, or spiritualism; instead, when God wants her to know something he will send his prophet, one of her own brethren, who will speak plainly so that all can understand. Here Israel is seen as fulfilling this office for the whole world. In verses 26b-28 the references become more specific. Jerusalem is uninhabited and the cities of Judah are in ruins, but God promises that they will be rebuilt. He who promises this is the one who can control the great watery deep (vs. 27) which surrounds the world. Finally, the rebuilding of Jerusalem and of the Temple in that city is to follow the work of the great Persian conqueror, Cyrus, who is God’ s shepherd (vs. 28). The term “ shepherd” here refers to an important officer or administrator. Cyrus, God’ s Anointed The name of Cyrus having been introduced in 44:28, the prophet now turns to this great figure and explains explicitly that he is the Lord’ s “ anointed.” Up to this time the special term anointed”— meaning anointed by the Lord— was used generally for two offices in Israel, that of the priest and that of the king, both of whom were anointed with holy oil (Leviticus 21:10; 1 Samuel 10:1; 1 Samuel 16:1; 1 Samuel 16:13). The title was especially used, however, as the theological name of the Davidic king in Jerusalem. To use the term as a title for Cyrus means that he is one whom God has especially appointed to a position of royal responsibility in the world. In the verses which follow we are informed that God has commissioned Cyrus to use his power “ to subdue nations before him,” to open doors, to cut bars of iron; he will be given access to the secret places where treasure is hidden among the nations. That is, at this moment Cyrus is God’ s king. Here in Second Isaiah, then, the office of the Messiah appears to have been reinterpreted. His redemptive functions in the world are assigned to Israel as God’ s servant and witness; the use of the needed power and force to break the resisting and alienated powers of the world is the task given to Cyrus, the “ anointed.” In verses 2-6 God addresses Cyrus directly, giving him a commission. The power of Cyrus is actually the power of God, who has called him for the sake of his servant Jacob and Israel his chosen (vs. 4). It is God and God alone, the God who has made his identity known to Israel, who has called and empowered Cyrus, even though Cyrus does not know it. The work of Cyrus is actually another of the great works of the Lord, who creates both light and darkness, weal and woe. Here the prophet breaks forth in a hymnic form (vs. 8), calling upon heavens and earth to bring forth the righteousness which God has created, the righteousness which is God’ s power used for the salvation of man. For the Hebrew prophet nothing goes on in the world that is not under God’ s control. The great conquerors of ancient time are able to do what they are doing only because they form part of the over-all purpose of God in history (see also 10:5-11). The work of Cyrus was indeed a saving work in the sense that he allowed the oppressed peoples of the Babylonian empire to return to the homes from which they had been exiled, if they wished to do so. Who Dares Deny God’ s Sovereignty? At this point it is as though the prophet hears someone scoffing at the tremendous assertions being made about the effective power and purpose of the God of Israel. He utters, therefore, a true ironic lament or “ woe.” The pronouncement of a funeral lament over someone who has done something wrong is used by the prophet as a device for announcing divine judgment. One does not enter into an argument or a contention with his Maker any more than an earthen vessel does with its potter. The clay does not talk back to the one who is fashioning it any more than one challenges parents to explain what they are doing when they bring children into the world. In verses 11-13 the prophet quotes God directly in answer to those who question him , and again he hears God reiterate that he is the Creator of the whole world, of the heavens and the earth and all their host. It is he who has aroused Cyrus, and he “ will make straight all his ways.” He does so because Cyrus is going to set the exiles of Israel free and rebuild the city of Jerusalem but “ not for price or reward.” It is indeed true that under Cyrus and Persian rule these precise things happened and a little province of Judah with a rebuilt city of Jerusalem and Temple within it was created.
The greatest of the Persian monarchs can be said to have been among history’ s most enlightened imperialists. The Persian policies and accomplishments would appear to faithful Israelites as the work of their Lord. He alone among the gods of the world is the sole Creator and Determiner of destiny, the Lord of time who has put purpose into human events. “ Turn to Me and Be Saved, All the Ends of the Earth” The prophet’ s vision now turns to all the peoples of the earth and the effect upon them of God’ s work in Cyrus and in Israel. In verses 20-21 the theme of the assembly of nations appears again (see ch. 41; 43:8-13). Here it is to be noted that the purpose of this vision of a world assembly is to proclaim to everyone that God alone is the effective Director of human destiny, whereas the gods of the nations are nothing but dumb idols. Thus, in verses 14-17 the nations of the world, having been subdued by Cyrus, are in complete religious confusion. At the same time they will see how Israel has been saved by the Lord, and Israel will not be put to shame for all eternity. Then they will turn to Israel and bow down to her, saying, “ God is with you only, and there is no other, no god besides him” (vs. 14).
Verse 15 is not clear. The translators interpret it as an interjection of the prophet: Of a truth God is one who hides himself; that is the reason he has not been known to the nations. It can also be argued, however, that the verse is simply a continuation of the concession of the nations: “ Truly, thou art a God who hidest thyself, O God of Israel, the Savior.” That is, the God of Israel has made himself known only in Israel. In this sense he has hidden himself from the world. To learn of him mankind must come to Israel, who as God’ s prophet will proclaim his name and his will. In verses 22-23 the great invitation to the nations is given: “ Turn to me and be saved … By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return: To me every knee shall bow, every tongue shall swear.’ ” That is, God’ s word with the purpose of salvation of mankind has gone out into the world and will not return until it has accomplished its purpose. In the course of time everyone who is alienated from God will turn to him , because only in him is there saving righteousness and the power to do what he wills. In Second Isaiah the missionary role of Israel and God’ s determination that the whole world shall be his Kingdom is more clearly and forcefully set forth than in any other part of the Old Testament. The Christian Church has read these verses as having been fulfilled in Christ in the mission of the Church. As a matter of fact, this is still the Christian hope. God has not finally fulfilled this great vision of universal redemption. Both Jews and Christians, therefore, share a faith in the God who one day will remove the world’ s alienation from him. (For another hymn which has the same vision, though in another context, see 2:1-4 and compare Micah 4:1-4.)