Isaiah 45
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
★ marks a prophecy of the Messiah — see Messiah Prophecies in Study Materials.
123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566
Isaiah 45
Cyrus, the LORD's Anointed
1Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;
Jamieson-Fausset-Brown
CHAPTER 45
Is 45:1-25. The Subject of the Deliverance by Cyrus Is Followed Up.
Is 45:1-7. These seven verses should have been appended to previous chapter, and the new chapter should begin with Is 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.
1. 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 (Is 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; 12:21); "weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in Da 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].
CHAPTER 45
Is 45:1-25. The Subject of the Deliverance by Cyrus Is Followed Up.
Is 45:1-7. These seven verses should have been appended to previous chapter, and the new chapter should begin with Is 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.
1. 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 (Is 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; 12:21); "weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in Da 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].
The Pulpit Commentary
GOD'S WILL CONCERNING HIM ANNOUNCED TO CYRUS. This direct address of God to a heathen king is without a parallel in Scripture. Nebuchadnezzar, Pharaoh, Abimelech, were warned through dreams. Nebuchadnezzar was even promised Divine aid (Eze_30:24, Eze_30:25). But no heathen monarch had previously been personally addressed by God, much less called "his anointed," and spoken to by his name (Isa_45:4). Three motives are mentioned for this special favour to him:
(1) that he might acknowledge Jehovah to be the true God;
(2) that Israel might be benefited and advantaged by him;
(3) that the attention of the whole world might be attracted, and the unity of God made manifest far and wide (Isa_45:3-6).
Thus saith the Lord to his anointed. The "anointed of Jehovah" is elsewhere always either an Israelite king, or the expected Deliverer of the nation, "Messiah the Prince" (Dan_9:25). This Deliverer, however, was to be of the line of David (Isa_11:1), and of the city of Bethlehem (Mic_5:2), so that we can scarcely suppose Isaiah to have seen him in Cyrus. But he may have seen in Cyrus a type of the great Deliverer, as he saw in the release of Israel from the power of Babylon a type of their deliverance from sin. Whose right hand I have holden; rather, strengthened (comp. Eze_30:24). To subdue nations before him (see above, Isa_41:2, and the comment ad loc.). Among the nations subdued by Cyrus may be mentioned the Medes, the Babylonians, the Lydians, the Caftans, the Caunians, the Lycians, the Bactrians, the Sacae, the Parthians, the Hyrcanians, the Chorasmians, the Sogdians, the Arians of Herat, the Zarangians, the Arachosians, the Satagydians, and the Gandarians. I will loose the loins of kings; i.e. render them weak and incapable of resistance" (comp. Dan_5:6), net "disarm them" (Cheyne); for the chief royal weapons were the spear and the bow, neither of which was carried at the girdle. To open before him the two-leaved gates. The cities and forts repro-sented on the Assyrian monuments have invariably their gateways closed by two large gates or doors which meet in the centre of the gateway. The bronze plating found at Ballarat gave the dimensions, and showed the strength of such gates.
GOD'S WILL CONCERNING HIM ANNOUNCED TO CYRUS. This direct address of God to a heathen king is without a parallel in Scripture. Nebuchadnezzar, Pharaoh, Abimelech, were warned through dreams. Nebuchadnezzar was even promised Divine aid (Eze_30:24, Eze_30:25). But no heathen monarch had previously been personally addressed by God, much less called "his anointed," and spoken to by his name (Isa_45:4). Three motives are mentioned for this special favour to him:
(1) that he might acknowledge Jehovah to be the true God;
(2) that Israel might be benefited and advantaged by him;
(3) that the attention of the whole world might be attracted, and the unity of God made manifest far and wide (Isa_45:3-6).
Thus saith the Lord to his anointed. The "anointed of Jehovah" is elsewhere always either an Israelite king, or the expected Deliverer of the nation, "Messiah the Prince" (Dan_9:25). This Deliverer, however, was to be of the line of David (Isa_11:1), and of the city of Bethlehem (Mic_5:2), so that we can scarcely suppose Isaiah to have seen him in Cyrus. But he may have seen in Cyrus a type of the great Deliverer, as he saw in the release of Israel from the power of Babylon a type of their deliverance from sin. Whose right hand I have holden; rather, strengthened (comp. Eze_30:24). To subdue nations before him (see above, Isa_41:2, and the comment ad loc.). Among the nations subdued by Cyrus may be mentioned the Medes, the Babylonians, the Lydians, the Caftans, the Caunians, the Lycians, the Bactrians, the Sacae, the Parthians, the Hyrcanians, the Chorasmians, the Sogdians, the Arians of Herat, the Zarangians, the Arachosians, the Satagydians, and the Gandarians. I will loose the loins of kings; i.e. render them weak and incapable of resistance" (comp. Dan_5:6), net "disarm them" (Cheyne); for the chief royal weapons were the spear and the bow, neither of which was carried at the girdle. To open before him the two-leaved gates. The cities and forts repro-sented on the Assyrian monuments have invariably their gateways closed by two large gates or doors which meet in the centre of the gateway. The bronze plating found at Ballarat gave the dimensions, and showed the strength of such gates.
2I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:
Jamieson-Fausset-Brown
2. crooked ... straight--(Is 40:4), rather, "maketh mountains plain" [Lowth], that is, clear out of thy way all opposing persons and things. The Keri reads as in Is 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.
2. crooked ... straight--(Is 40:4), rather, "maketh mountains plain" [Lowth], that is, clear out of thy way all opposing persons and things. The Keri reads as in Is 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.
The Pulpit Commentary
I will … make the crooked places straight; rather, I will make the rugged places level. No doubt intended generally, "I will smooth his way before him." The gates of brass … the bars of iron. According to Herodotus, the gates of Babylon were of solid bronze, and one hundred in number (1.179). Solid bronze gates have, however, nowhere been found, and would have been inconvenient from their enormous weight. It is probable that the "gates of brass," or "bronze," whereof we read, were always, like these found at Ballarat, of wood plated with bronze. To the eye these would be "gates of bronze." Gates of towns were, as a matter of course, secured by bars, which would commonly be made of iron, as the strongest material. Iron was well known to the Babylonians (Herod; 1:186).
I will … make the crooked places straight; rather, I will make the rugged places level. No doubt intended generally, "I will smooth his way before him." The gates of brass … the bars of iron. According to Herodotus, the gates of Babylon were of solid bronze, and one hundred in number (1.179). Solid bronze gates have, however, nowhere been found, and would have been inconvenient from their enormous weight. It is probable that the "gates of brass," or "bronze," whereof we read, were always, like these found at Ballarat, of wood plated with bronze. To the eye these would be "gates of bronze." Gates of towns were, as a matter of course, secured by bars, which would commonly be made of iron, as the strongest material. Iron was well known to the Babylonians (Herod; 1:186).
3And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel.
Jamieson-Fausset-Brown
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 (Jr 50:37; 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 (Is 43:1).
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 (Jr 50:37; 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 (Is 43:1).
The Pulpit Commentary
I will give thee the treasures of darkness; i.e. "treasures stored in dark places"—"bidden treasures." Treasuries were built for greater security without windows. Of the treasures which fell into the hands of Cyrus, the greatest were probably those of Babylon (Herod; 1.183) and of Sardis (Xen; 'Cyrop.,' 7.2, § 11). The value of the latter has been estimated at above one hundred and twenty-six millions sterling. That thou mayest know; or, acknowledge. If these documents are accepted as genuine, or even as true in substance (Ewald), Cyrus must be considered to have identified Jehovah with his own Ormuzd, and to have viewed the Jewish and Persian religions as substantially the same. He would be under no temptation, with so weak and down-trodden a people as the Jews, to resort to politic pretences, as he might be in the case of the Babylonians (see the comment on Isa_41:25). Which call thee by thy name (comp. Isa_45:1 and Isa_44:28). (On the special favour implied in God's condescending to "know" or "call" a person by his name, see the 'Pulpit Commentary' on Exo_33:12.) Am the God of Israel; rather, am the Lord … the God of Israel.
I will give thee the treasures of darkness; i.e. "treasures stored in dark places"—"bidden treasures." Treasuries were built for greater security without windows. Of the treasures which fell into the hands of Cyrus, the greatest were probably those of Babylon (Herod; 1.183) and of Sardis (Xen; 'Cyrop.,' 7.2, § 11). The value of the latter has been estimated at above one hundred and twenty-six millions sterling. That thou mayest know; or, acknowledge. If these documents are accepted as genuine, or even as true in substance (Ewald), Cyrus must be considered to have identified Jehovah with his own Ormuzd, and to have viewed the Jewish and Persian religions as substantially the same. He would be under no temptation, with so weak and down-trodden a people as the Jews, to resort to politic pretences, as he might be in the case of the Babylonians (see the comment on Isa_41:25). Which call thee by thy name (comp. Isa_45:1 and Isa_44:28). (On the special favour implied in God's condescending to "know" or "call" a person by his name, see the 'Pulpit Commentary' on Exo_33:12.) Am the God of Israel; rather, am the Lord … the God of Israel.
4For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
Jamieson-Fausset-Brown
4. (See on Is 41:8; Is 43:14).
surnamed--that is, designated to carry out My design of restoring Judah (see on Is 44:5; Is 44:28; Is 45:1). Maurer here, as in Is 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).
4. (See on Is 41:8; Is 43:14).
surnamed--that is, designated to carry out My design of restoring Judah (see on Is 44:5; Is 44:28; Is 45:1). Maurer here, as in Is 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).
The Pulpit Commentary
For Jacob my servant's sake. This second motive is, in a certain sense, the main one. Cyrus is raised up, especially, to perform God's pleasure with respect to Judah and Jerusalem (Isa_44:26-28). Jacob, his Church, is more important in God's eyes than any individual. No doubt his Church is maintained, in part, that it may be "a light to lighten the Gentiles;" but it is not maintained solely: or even mainly, for this end. Its welfare is an end in itself, and would be sought by God apart from any further consequence. Israel mine elect (comp. Isa_41:8; Isa_44:1). I have surnamed thee; i.e. "given thee designations of honour," e.g. "my anointed" (Isa_45:1); "my shepherd" (Isa_44:28); "he who shall do all my pleasure" (Isa_44:28). Though thou hast not known me; rather, though thou didst not know me. Cyrus's honours, his titles, his mention by name, etc; were accumulated upon him before his birth, when he knew nothing of God, when, therefore, he had in no way merited them. Thus all was done, not for his sake, but lot the sake of Israel.
For Jacob my servant's sake. This second motive is, in a certain sense, the main one. Cyrus is raised up, especially, to perform God's pleasure with respect to Judah and Jerusalem (Isa_44:26-28). Jacob, his Church, is more important in God's eyes than any individual. No doubt his Church is maintained, in part, that it may be "a light to lighten the Gentiles;" but it is not maintained solely: or even mainly, for this end. Its welfare is an end in itself, and would be sought by God apart from any further consequence. Israel mine elect (comp. Isa_41:8; Isa_44:1). I have surnamed thee; i.e. "given thee designations of honour," e.g. "my anointed" (Isa_45:1); "my shepherd" (Isa_44:28); "he who shall do all my pleasure" (Isa_44:28). Though thou hast not known me; rather, though thou didst not know me. Cyrus's honours, his titles, his mention by name, etc; were accumulated upon him before his birth, when he knew nothing of God, when, therefore, he had in no way merited them. Thus all was done, not for his sake, but lot the sake of Israel.
I Am the LORD, and There Is None Else
5I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:
Jamieson-Fausset-Brown
5. (Is 42:8; 43:3, 11; 44:8; 46:9).
girded thee--whereas "I will loose (the girdle off) the loins of kings" (Is 45:1), strengthening thee, but enfeebling them before thee.
though ... not known me--(Is 45:4). God knows His elect before they are made to know Him (Ga 4:9; Joh 15:16).
5. (Is 42:8; 43:3, 11; 44:8; 46:9).
girded thee--whereas "I will loose (the girdle off) the loins of kings" (Is 45:1), strengthening thee, but enfeebling them before thee.
though ... not known me--(Is 45:4). God knows His elect before they are made to know Him (Ga 4:9; Joh 15:16).
The Pulpit Commentary
I girded thee. As God "loosed the loins" of Cyrus's adversaries (Isa_45:1), to weaken them, so he "girded" those of Cyrus, to give him strength (comp. Psa_18:32).
I girded thee. As God "loosed the loins" of Cyrus's adversaries (Isa_45:1), to weaken them, so he "girded" those of Cyrus, to give him strength (comp. Psa_18:32).
6That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
That they may know from the rising of the sun. Here we have the third motive of the Divine action respecting Cyrus. The attention of all the world from the extreme east to the extreme west, would be drawn by the wonderful occurrences. Jehovah's hand in them would be perceived, and his sole Godhead would obtain acknowledgment. An impulse was doubtless given to monotheism by the victories of Cyrus and the favour which he showed the Jews; but it cannot be said to have been very marked. Idolatry and polytheism were to a certain extent discredited; but they maintained their ground nevertheless. It was not till the true "Anointed One" appeared—the antitype of whom Cyrus was the type—that the idols were "utterly abolished."
That they may know from the rising of the sun. Here we have the third motive of the Divine action respecting Cyrus. The attention of all the world from the extreme east to the extreme west, would be drawn by the wonderful occurrences. Jehovah's hand in them would be perceived, and his sole Godhead would obtain acknowledgment. An impulse was doubtless given to monotheism by the victories of Cyrus and the favour which he showed the Jews; but it cannot be said to have been very marked. Idolatry and polytheism were to a certain extent discredited; but they maintained their ground nevertheless. It was not till the true "Anointed One" appeared—the antitype of whom Cyrus was the type—that the idols were "utterly abolished."
7I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.
Jamieson-Fausset-Brown
7. form ... create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material.
light ... darkness--literally (Ge 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 (Jas 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Psa 65:7; Am 3:6).
7. form ... create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material.
light ... darkness--literally (Ge 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 (Jas 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Psa 65:7; Am 3:6).
The Pulpit Commentary
I form the light, and create darkness. It has been recently denied that there is any allusion in these words, or in those which follow, to the Zoroastrian tenets; and it has even been asserted that the religion of the early Achaemenian kings was free from the taint of dualism. But according to some authorities, "a god of lies" is mentioned in the Behistun inscription; and the evidence is exceedingly strong that dualism was an essential part of the Zoroastrian religion long before the time of Cyrus. It is quite reasonable to suppose that Isaiah would be acquainted with the belief of the Persians and Medes, who had come in contact with the Assyrians as early as b.c.. 830; and a warning against the chief error of their religion would be quite in place when he was holding up Cyrus to his countrymen as entitled to their respect and veneration. The nexus of the words, "I am the Lord, and there is none else. I form the light, and create darkness," is such as naturally to suggest an intended antagonism to the Zoroastrian system. Under that, Ormuzd created "light" and "peace," Ahriman "darkness" and "evil." The two were eternal adversaries, engaged in an inter-ruinable contest. Ormuzd, it is true, claimed the undivided allegiance of mankind, since he was their maker; bat Ahriman was a great power, terribly formidable—perhaps a god (diva)—certainly the chief of the devas. It was from Zoroastrianism that Manicheism derived its doctrine of the two principles, and to the same source may, with much probability, be traced the "devil-worshippers" of the Zagros mountain chain.
I form the light, and create darkness. It has been recently denied that there is any allusion in these words, or in those which follow, to the Zoroastrian tenets; and it has even been asserted that the religion of the early Achaemenian kings was free from the taint of dualism. But according to some authorities, "a god of lies" is mentioned in the Behistun inscription; and the evidence is exceedingly strong that dualism was an essential part of the Zoroastrian religion long before the time of Cyrus. It is quite reasonable to suppose that Isaiah would be acquainted with the belief of the Persians and Medes, who had come in contact with the Assyrians as early as b.c.. 830; and a warning against the chief error of their religion would be quite in place when he was holding up Cyrus to his countrymen as entitled to their respect and veneration. The nexus of the words, "I am the Lord, and there is none else. I form the light, and create darkness," is such as naturally to suggest an intended antagonism to the Zoroastrian system. Under that, Ormuzd created "light" and "peace," Ahriman "darkness" and "evil." The two were eternal adversaries, engaged in an inter-ruinable contest. Ormuzd, it is true, claimed the undivided allegiance of mankind, since he was their maker; bat Ahriman was a great power, terribly formidable—perhaps a god (diva)—certainly the chief of the devas. It was from Zoroastrianism that Manicheism derived its doctrine of the two principles, and to the same source may, with much probability, be traced the "devil-worshippers" of the Zagros mountain chain.
8Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.
Jamieson-Fausset-Brown
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 (Ac 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" (Is 45:13). Maurer translates, "Let all kinds of salvation (prosperity) be fruitful" (Psa 72:3, 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.
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 (Ac 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" (Is 45:13). Maurer translates, "Let all kinds of salvation (prosperity) be fruitful" (Psa 72:3, 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.
The Pulpit Commentary
Drop down, ye heavens; literally, distil, ye heavens (camp. Deu_32:1; Job_36:28); or rain down on the thirsty earth your gracious influences. Let righteousness, or God's law of right, descend afresh from the skies as a boon to mankind—a boon for which they have been long waiting. And … let the earth open. Let earth make due response, opening her gentle besom, as she does in spring, and blossoming with human righteousness, the fruit and evidence of salvation. To the prophet's rapt gaze the excellence of the post-Captivity times, when all idolatry had been put away, seemed, in comparison with earlier ages, the reign of justice and truth upon earth. I the Lord have created it; i.e. "I, Jehovah, have wrought the change by the larger outpouring of my Spirit" (camp. Isa_43:3).
Drop down, ye heavens; literally, distil, ye heavens (camp. Deu_32:1; Job_36:28); or rain down on the thirsty earth your gracious influences. Let righteousness, or God's law of right, descend afresh from the skies as a boon to mankind—a boon for which they have been long waiting. And … let the earth open. Let earth make due response, opening her gentle besom, as she does in spring, and blossoming with human righteousness, the fruit and evidence of salvation. To the prophet's rapt gaze the excellence of the post-Captivity times, when all idolatry had been put away, seemed, in comparison with earlier ages, the reign of justice and truth upon earth. I the Lord have created it; i.e. "I, Jehovah, have wrought the change by the larger outpouring of my Spirit" (camp. Isa_43:3).
Woe Unto Him That Striveth with His Maker
9Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?
Jamieson-Fausset-Brown
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 (Is 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 (Is 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 (Ro 9:4-8, 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 2Ti 2:24 [Gesenius].
thy ... He--shall thy work say of thee, He ... ?
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 (Is 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 (Is 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 (Ro 9:4-8, 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 2Ti 2:24 [Gesenius].
thy ... He--shall thy work say of thee, He ... ?
The Pulpit Commentary
ISRAEL WARNED NOT TO CALL IN QUESTION GOD'S MODES OF ACTION. Apparently, Isaiah anticipates that the Israelites will be discontented and murmur at their deliverer being a heathen king, and not one of their own body. He therefore warns them against presuming to criticize the arrangements of the All-Wise, reminding them of his unapproachable greatness (verse 12), and once more assuring them that the appointment of Cyrus is from him (verse 13).
Woe unto him that striveth with his Maker! Let the potsherd strive, etc.; rather, woe unto him that striveth with his Maker, a potsherd among potsherds of the ground: All men are equally made of "the dust of the ground" (Gen_2:7). Israel has no prerogative in this respect. He, too, is "a potsherd among potsherds"—day moulded by the potter; no more entitled to lift up his voice against his Maker than the vessel to rebel against the man who shapes it (comp. Isa_29:16; and see the comment furnished by St. Paul in the Epistle to the Rom_9:20-24). What would a man think if the clay that he was fashioning objected to being moulded in a particular form, or if a work that he had made exclaimed, "He is a poor bungler—he hath no hands"? Yet this is what a man does who finds fault with the arrangements of the Almighty.
ISRAEL WARNED NOT TO CALL IN QUESTION GOD'S MODES OF ACTION. Apparently, Isaiah anticipates that the Israelites will be discontented and murmur at their deliverer being a heathen king, and not one of their own body. He therefore warns them against presuming to criticize the arrangements of the All-Wise, reminding them of his unapproachable greatness (verse 12), and once more assuring them that the appointment of Cyrus is from him (verse 13).
Woe unto him that striveth with his Maker! Let the potsherd strive, etc.; rather, woe unto him that striveth with his Maker, a potsherd among potsherds of the ground: All men are equally made of "the dust of the ground" (Gen_2:7). Israel has no prerogative in this respect. He, too, is "a potsherd among potsherds"—day moulded by the potter; no more entitled to lift up his voice against his Maker than the vessel to rebel against the man who shapes it (comp. Isa_29:16; and see the comment furnished by St. Paul in the Epistle to the Rom_9:20-24). What would a man think if the clay that he was fashioning objected to being moulded in a particular form, or if a work that he had made exclaimed, "He is a poor bungler—he hath no hands"? Yet this is what a man does who finds fault with the arrangements of the Almighty.
10Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
Woe unto him that saith unto his father, etc.! A change is made in the metaphor, the relationship of a father and his child being substituted for that of a potter and his clay. What would a man think of a child murmuring against his parent for not having made him stronger, handsomer, cleverer? Would not such a child be regarded as most unnatural, and as deserving to have woe denounced upon him?
Woe unto him that saith unto his father, etc.! A change is made in the metaphor, the relationship of a father and his child being substituted for that of a potter and his clay. What would a man think of a child murmuring against his parent for not having made him stronger, handsomer, cleverer? Would not such a child be regarded as most unnatural, and as deserving to have woe denounced upon him?
11Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.
Jamieson-Fausset-Brown
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 (Mr 11:24; Joh 16:23, 13, latter part of the verse; 1Jo 3:22).
sons--(Is 54:13; Ga 3:26).
work of my hands--spiritually (Ep 2:10); also literal Israel (Is 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 Is 45:9, 10)? The same sense is given, if the words be taken in irony. But English Version is best.
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 (Mr 11:24; Joh 16:23, 13, latter part of the verse; 1Jo 3:22).
sons--(Is 54:13; Ga 3:26).
work of my hands--spiritually (Ep 2:10); also literal Israel (Is 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 Is 45:9, 10)? The same sense is given, if the words be taken in irony. But English Version is best.
The Pulpit Commentary
The Holy One of Israel; i.e. he who always does right, and with whom, therefore, it is absurd to find fault. His Maker; i.e. Israel's Maker, who has, therefore, the right to do with him as he pleases. Ask me of things to come concerning my sons. This sentence is wrongly punctuated. The last three words should be attached to what follows, thus: "Ask me of things to come: concerning my sons and concerning the work of my hands command ye me;" i.e. first learn of me what in my designs is to be the course of human events, and then (if necessary) give me directions concerning my sons (Israel), who are the work of my hands; but do not presume to give me directions while you are still in utter ignorance of my designs. In any case remember who I am—the Maker of heaven and earth, the Creator of man, One accustomed to give directions to the angelic host (Isa_45:12).
The Holy One of Israel; i.e. he who always does right, and with whom, therefore, it is absurd to find fault. His Maker; i.e. Israel's Maker, who has, therefore, the right to do with him as he pleases. Ask me of things to come concerning my sons. This sentence is wrongly punctuated. The last three words should be attached to what follows, thus: "Ask me of things to come: concerning my sons and concerning the work of my hands command ye me;" i.e. first learn of me what in my designs is to be the course of human events, and then (if necessary) give me directions concerning my sons (Israel), who are the work of my hands; but do not presume to give me directions while you are still in utter ignorance of my designs. In any case remember who I am—the Maker of heaven and earth, the Creator of man, One accustomed to give directions to the angelic host (Isa_45:12).
12I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.
Jamieson-Fausset-Brown
12. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in Is 40:26-31.
I, even my hands--so Hebrew (Psa 41:2), "Thou ... thy hand" (both nominatives, in apposition).
12. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in Is 40:26-31.
I, even my hands--so Hebrew (Psa 41:2), "Thou ... thy hand" (both nominatives, in apposition).
The Pulpit Commentary
I, even my hands; literally, I, my hands; i.e. "my hands, and my hands alone." All their host. The "host of heaven" is sometimes put for the stars, and may be so understood here; but "commands" are laid on intelligent rather than on unintelligent beings. (The object of the verb tsavah in Hebrew is almost always personal.)
I, even my hands; literally, I, my hands; i.e. "my hands, and my hands alone." All their host. The "host of heaven" is sometimes put for the stars, and may be so understood here; but "commands" are laid on intelligent rather than on unintelligent beings. (The object of the verb tsavah in Hebrew is almost always personal.)
13I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.
Jamieson-Fausset-Brown
13. him--Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (Is 55:1), "freely" (gratuitously) (Is 52:3; 61:1; Zec 9:11; Ro 3:24).
in righteousness--to fulfil My righteous purpose (see on Is 41:2; Is 42:6; Jr 23:6).
13. him--Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (Is 55:1), "freely" (gratuitously) (Is 52:3; 61:1; Zec 9:11; Ro 3:24).
in righteousness--to fulfil My righteous purpose (see on Is 41:2; Is 42:6; Jr 23:6).
The Pulpit Commentary
I have raised him up. "Him" can only be referred to Cyrus, the one individual mentioned previously in the chapter (Isa_45:1-5). The expression," raised up," had been already used of him (Isa_41:25). In righteousness means "to carry out my righteous purposes." I will direct; rather, as in the margin, make straight. He … shall let go my captives, not for price nor reward. Captives were often "redeemed for a price" (Neh_6:8). In Greece a fixed sum was established by general consent as the ransom of a captive (Aristot; 'Eth. Nic.,' Isa_5:6). Cyrus, however, in letting the Jews go free, would not be actuated by the paltry motive of pecuniary profit. He may, as Mr. Cheyne remarks, have been actuated in part "by a consideration of the usefulness of such a faithful advanced guard at the border of Egypt;" but mainly it is probable that "he obeyed the dictates of religious sympathy with the Jews." The recent contention, that he was not a Zoroastrian rests upon insufficient evidence, his so-called inscription being a document not put forth by himself, but by the priests of Merodach at Babylon; and the first introduction of Zoroastrian monotheism into the state religion of Persia by Darius Hystaspis being expressly disclaimed by him in the Be-histun inscription, where he declares his reformation to have consisted in the rebuilding of the temples which Gomates the Magian had destroyed, and the reinstitutier for the state of the religious chants and the worship which he had put down (col 1. par. 14).
I have raised him up. "Him" can only be referred to Cyrus, the one individual mentioned previously in the chapter (Isa_45:1-5). The expression," raised up," had been already used of him (Isa_41:25). In righteousness means "to carry out my righteous purposes." I will direct; rather, as in the margin, make straight. He … shall let go my captives, not for price nor reward. Captives were often "redeemed for a price" (Neh_6:8). In Greece a fixed sum was established by general consent as the ransom of a captive (Aristot; 'Eth. Nic.,' Isa_5:6). Cyrus, however, in letting the Jews go free, would not be actuated by the paltry motive of pecuniary profit. He may, as Mr. Cheyne remarks, have been actuated in part "by a consideration of the usefulness of such a faithful advanced guard at the border of Egypt;" but mainly it is probable that "he obeyed the dictates of religious sympathy with the Jews." The recent contention, that he was not a Zoroastrian rests upon insufficient evidence, his so-called inscription being a document not put forth by himself, but by the priests of Merodach at Babylon; and the first introduction of Zoroastrian monotheism into the state religion of Persia by Darius Hystaspis being expressly disclaimed by him in the Be-histun inscription, where he declares his reformation to have consisted in the rebuilding of the temples which Gomates the Magian had destroyed, and the reinstitutier for the state of the religious chants and the worship which he had put down (col 1. par. 14).
The Labour of Egypt Shall Come Over
14Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.
Jamieson-Fausset-Brown
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 (Is 43:3), but mainly and fully describes the gathering in of the Gentiles to Israel (Ac 2:10, 11; 8:27-38), especially at Israel's future restoration (Is 2:2; 14:1, 2; 19:18-22; 60:3-14; 49:23; Psa 68:31; 72:10, 11).
labour--wealth acquired by labor (Jr 3:24).
Sabeans ... of stature--the men of Meroe, in Upper Egypt. Herodotus (3.30) calls the Ethiopians "the tallest of men" (see on Is 18:2; 1Ch 11:23).
thee--Jerusalem ("my city," Is 45:13).
in chains--(Psa 149:8). "The saints shall judge the world" (1Co 6:2) and "rule the nations with a rod of iron" (Zec 14:12-19; Re 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; He 4:12; Re 19:15).
God is in thee--(Jr 3:19).
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 (Is 43:3), but mainly and fully describes the gathering in of the Gentiles to Israel (Ac 2:10, 11; 8:27-38), especially at Israel's future restoration (Is 2:2; 14:1, 2; 19:18-22; 60:3-14; 49:23; Psa 68:31; 72:10, 11).
labour--wealth acquired by labor (Jr 3:24).
Sabeans ... of stature--the men of Meroe, in Upper Egypt. Herodotus (3.30) calls the Ethiopians "the tallest of men" (see on Is 18:2; 1Ch 11:23).
thee--Jerusalem ("my city," Is 45:13).
in chains--(Psa 149:8). "The saints shall judge the world" (1Co 6:2) and "rule the nations with a rod of iron" (Zec 14:12-19; Re 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; He 4:12; Re 19:15).
God is in thee--(Jr 3:19).
The Pulpit Commentary
THE CONVERSION' OF THE GENTILES A CONSEQUENCE OF THE RESTORATION AND SALVATION OF ISRAEL. "With the prospect of the release of the exiles is associated," says Delitzsch, "in the prophet's perspective, the prospect of an expansion of the restored Church, through the entrance of the fulness of the Gentiles." Egypt, Ethiopia, and Saba are especially mentioned here, as in Isa_43:3, as among the first to come in (Isa_43:14, Isa_43:15). Later on, a more general influx is spoken of (Isa_43:20); and, finally, a prospect is held out of an ultimate universal conversion (Isa_43:23). At the same time, judgment is denounced against the idolaters who persist in their idolatry (Isa_43:16, Isa_43:20), and they are warned that they will have no share in the coming glories of the Israel of God.
The labour of Egypt, and merchandise of Ethiopia and of the Sabaeans; i.e. "the laborious Egyptians, and the traffic-loving Ethiopians and Sabaeans." Their buildings and their husbandry alike justify what is said of the Egyptians, while the very ancient traffic between Egypt and Ethiopia is sufficient ground for the assignment of a commercial character to the Ethiopians and the Sabaeans. Men of stature. (On the tall stature of the Ethiopians, see Herod; Isa_3:20; and comp. Isa_18:2, with the comment.) Shall come over unto thee. Knobel understands that they would give their aid to the rebuilding of the temple; but this they certainly did not do, and Isaiah's words certainly do not imply it. He is again speaking of the great conversion of the nations, which he connected with the restoration of the Jews to their own land (Isa_11:12; Isa_18:7; Isa_19:18-25, etc.), and which may be considered to have begun then, but only to have had its full accomplishment in the Messianic period. In chains they shall come over. Ready to serve the Church as slaves and servants—not literally wearing chains. They shall fall down unto thee, etc. The Church, as informed with the Spirit of God, shall Seem to them a holy thing, and therefore an object of worship (romp. Rev_3:9). There is such a union between Christ and his Church, that worship, in a qualified sense, may be paid the Church without unfitness.
THE CONVERSION' OF THE GENTILES A CONSEQUENCE OF THE RESTORATION AND SALVATION OF ISRAEL. "With the prospect of the release of the exiles is associated," says Delitzsch, "in the prophet's perspective, the prospect of an expansion of the restored Church, through the entrance of the fulness of the Gentiles." Egypt, Ethiopia, and Saba are especially mentioned here, as in Isa_43:3, as among the first to come in (Isa_43:14, Isa_43:15). Later on, a more general influx is spoken of (Isa_43:20); and, finally, a prospect is held out of an ultimate universal conversion (Isa_43:23). At the same time, judgment is denounced against the idolaters who persist in their idolatry (Isa_43:16, Isa_43:20), and they are warned that they will have no share in the coming glories of the Israel of God.
The labour of Egypt, and merchandise of Ethiopia and of the Sabaeans; i.e. "the laborious Egyptians, and the traffic-loving Ethiopians and Sabaeans." Their buildings and their husbandry alike justify what is said of the Egyptians, while the very ancient traffic between Egypt and Ethiopia is sufficient ground for the assignment of a commercial character to the Ethiopians and the Sabaeans. Men of stature. (On the tall stature of the Ethiopians, see Herod; Isa_3:20; and comp. Isa_18:2, with the comment.) Shall come over unto thee. Knobel understands that they would give their aid to the rebuilding of the temple; but this they certainly did not do, and Isaiah's words certainly do not imply it. He is again speaking of the great conversion of the nations, which he connected with the restoration of the Jews to their own land (Isa_11:12; Isa_18:7; Isa_19:18-25, etc.), and which may be considered to have begun then, but only to have had its full accomplishment in the Messianic period. In chains they shall come over. Ready to serve the Church as slaves and servants—not literally wearing chains. They shall fall down unto thee, etc. The Church, as informed with the Spirit of God, shall Seem to them a holy thing, and therefore an object of worship (romp. Rev_3:9). There is such a union between Christ and his Church, that worship, in a qualified sense, may be paid the Church without unfitness.
15Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
Jamieson-Fausset-Brown
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 Is 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 (Is 55:8, 9; De 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Is 8:17).
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 Is 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 (Is 55:8, 9; De 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Is 8:17).
The Pulpit Commentary
Verily thou art a God that hidest thyself. Some commentators regard this as an exclamation made by Isaiah himself, who marvels at the unsearchable mystery of God's ways. But others, with better reason, take it for a continuation of the speech of the converted heathen, who marvel that God has so long hid himself from them and from the world at large, not manifesting his power, as he has now done in the person of Cyrus. In this recent manifestation he has shown himself especially the God of Israel, and their Saviour.
Verily thou art a God that hidest thyself. Some commentators regard this as an exclamation made by Isaiah himself, who marvels at the unsearchable mystery of God's ways. But others, with better reason, take it for a continuation of the speech of the converted heathen, who marvel that God has so long hid himself from them and from the world at large, not manifesting his power, as he has now done in the person of Cyrus. In this recent manifestation he has shown himself especially the God of Israel, and their Saviour.
16They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.
Jamieson-Fausset-Brown
16. ashamed--"disappointed" in their expectation of help from their idols (see on Is 42:17; Psalm 97. 7).
16. ashamed--"disappointed" in their expectation of help from their idols (see on Is 42:17; Psalm 97. 7).
The Pulpit Commentary
They shall be ashamed … shall go to confusion; rather, are ashamed … are gone to confusion—the "perfect of prophetic certainty." While the heathen that join themselves to Israel partake of their glory and salvation, such as abide by their idols are covered with shame and confusion.
They shall be ashamed … shall go to confusion; rather, are ashamed … are gone to confusion—the "perfect of prophetic certainty." While the heathen that join themselves to Israel partake of their glory and salvation, such as abide by their idols are covered with shame and confusion.
17But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.
Jamieson-Fausset-Brown
17. in the Lord--(Is 45:24, 25), contrasted with the idols which cannot give even temporary help (Is 45:16); in Jehovah there is everlasting salvation (Is 26:4).
not ... ashamed--opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on Is 45:16).
17. in the Lord--(Is 45:24, 25), contrasted with the idols which cannot give even temporary help (Is 45:16); in Jehovah there is everlasting salvation (Is 26:4).
not ... ashamed--opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on Is 45:16).
The Pulpit Commentary
Israel shall be saved … with an everlasting salvation; literally, a salvation of ages; i.e. one which will continue age after age. As Mr. Cheyne remarks, for this to be so, the redemption required to be spiritual as well as temporal. Otherwise it would ere long have been forfeited.
Israel shall be saved … with an everlasting salvation; literally, a salvation of ages; i.e. one which will continue age after age. As Mr. Cheyne remarks, for this to be so, the redemption required to be spiritual as well as temporal. Otherwise it would ere long have been forfeited.
God Created the Heavens; He Formed the Earth
18For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.
Jamieson-Fausset-Brown
18. (See on Is 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 (2Pe 3:13).
18. (See on Is 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 (2Pe 3:13).
The Pulpit Commentary
Thus saith the Lord, etc. Translate, Thus saith the Lord that created the heavens—he is God—that formed the earth and made it; he established it; he created it not a chaos, but formed it to be inhabited: I am the Lord, and there is none else. As God had not formed the earth to be a material chaos, but had introduced into it order and arrangement, so he willed his spiritual creation to be recovered out of the confusion into which it had fallen, and to be established in righteousness.
Thus saith the Lord, etc. Translate, Thus saith the Lord that created the heavens—he is God—that formed the earth and made it; he established it; he created it not a chaos, but formed it to be inhabited: I am the Lord, and there is none else. As God had not formed the earth to be a material chaos, but had introduced into it order and arrangement, so he willed his spiritual creation to be recovered out of the confusion into which it had fallen, and to be established in righteousness.
19I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.
Jamieson-Fausset-Brown
19. not ... secret--not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Is 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, Is 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (De 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 (Is 62:6, 7-10; Psa 102:13-17, 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 Is 41:26).
19. not ... secret--not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Is 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, Is 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (De 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 (Is 62:6, 7-10; Psa 102:13-17, 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 Is 41:26).
The Pulpit Commentary
I have not spoken in secret, in a dark place of the earth; literally, in a place of the land of darkness. Jehovah's oracles have not been given, like those of the necromancers, or those of the heathen gods, in dark places of the earth—caves like that of Trophonius (Pansan; 9:29, § 2), or the inmost recesses (adyta) of temples; but openly on Sinai, or by the mouth of prophets who proclaimed his words to all Israel. So our Lord says of his own teaching, "I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing" (Joh_18:20). Seek ye me in vain; rather, seek ye me as a chaos (comp. Jer_2:31, where God says to his people, "Have I been a wilderness unto Israel? a land of darkness?"). God has no more revealed himself to his people as chaotic, confused, disordered, than he has presented the world to them in this condition.! the Lord speak righteousness, I declare things that are right. There is an allusion to the crooked and ambiguous utterances of the heathen oracles, which rarely gave direct answers or plainly expressed any definite meaning. God in his utterances never diverges from the straight line of righteousness and truth (comp. Pro_8:6).
I have not spoken in secret, in a dark place of the earth; literally, in a place of the land of darkness. Jehovah's oracles have not been given, like those of the necromancers, or those of the heathen gods, in dark places of the earth—caves like that of Trophonius (Pansan; 9:29, § 2), or the inmost recesses (adyta) of temples; but openly on Sinai, or by the mouth of prophets who proclaimed his words to all Israel. So our Lord says of his own teaching, "I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing" (Joh_18:20). Seek ye me in vain; rather, seek ye me as a chaos (comp. Jer_2:31, where God says to his people, "Have I been a wilderness unto Israel? a land of darkness?"). God has no more revealed himself to his people as chaotic, confused, disordered, than he has presented the world to them in this condition.! the Lord speak righteousness, I declare things that are right. There is an allusion to the crooked and ambiguous utterances of the heathen oracles, which rarely gave direct answers or plainly expressed any definite meaning. God in his utterances never diverges from the straight line of righteousness and truth (comp. Pro_8:6).
20Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.
Jamieson-Fausset-Brown
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" (Is 45:16). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (Zec 14:16). They shall then all be converted to the Lord (Is 66:23, 24; Jr 3:17; Zec 8:20-23).
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" (Is 45:16). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (Zec 14:16). They shall then all be converted to the Lord (Is 66:23, 24; Jr 3:17; Zec 8:20-23).
The Pulpit Commentary
Assemble yourselves and come … ye … escaped of the nations. The prophet reverts to the main idea of the section, which is the conversion of the Gentiles, and calls on all "the escaped of the nation"—i.e. all who have survived the judgments of the time—to "assemble and come," to consider the claims of Jehovah to be the only true God, to "look to him (Isa_45:22) and be saved." The great judgments through which the heathen will be brought to God have been frequently mentioned (Isa_24:1-23; Isa_26:20, Isa_26:21; Isa_27:1-7; Isa_30:27-33; Isa_34:1-10; Isa_40:24; Isa_41:11, Isa_41:12, Isa_41:25; Isa_42:13-15, etc.). They must not be regarded as limited to the time of Cyrus, but rather as continuing into the Messianic period, and indeed nearly to its close (see especially Isa_34:1-17.). Each one of them constitutes a call to the nations, and is followed by a conversion to a greater or less extent. They have no knowledge that set up the wood of their graven image; rather, who lift up (or, carry) the wood of their graven image (comp. Isa_46:7, "They bear him upon the shoulder," where the same verb is used). It was a practice of the idolatrous heathen to carry the images of their gods in processions, generally exposed to view upon their shoulders, but sometimes partially concealed in shrines, or "arks". There would be still among the "escaped" some who would so act.
Assemble yourselves and come … ye … escaped of the nations. The prophet reverts to the main idea of the section, which is the conversion of the Gentiles, and calls on all "the escaped of the nation"—i.e. all who have survived the judgments of the time—to "assemble and come," to consider the claims of Jehovah to be the only true God, to "look to him (Isa_45:22) and be saved." The great judgments through which the heathen will be brought to God have been frequently mentioned (Isa_24:1-23; Isa_26:20, Isa_26:21; Isa_27:1-7; Isa_30:27-33; Isa_34:1-10; Isa_40:24; Isa_41:11, Isa_41:12, Isa_41:25; Isa_42:13-15, etc.). They must not be regarded as limited to the time of Cyrus, but rather as continuing into the Messianic period, and indeed nearly to its close (see especially Isa_34:1-17.). Each one of them constitutes a call to the nations, and is followed by a conversion to a greater or less extent. They have no knowledge that set up the wood of their graven image; rather, who lift up (or, carry) the wood of their graven image (comp. Isa_46:7, "They bear him upon the shoulder," where the same verb is used). It was a practice of the idolatrous heathen to carry the images of their gods in processions, generally exposed to view upon their shoulders, but sometimes partially concealed in shrines, or "arks". There would be still among the "escaped" some who would so act.
21Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.
Jamieson-Fausset-Brown
21. Challenge the worshippers of idols (Is 41:1).
take counsel together--as to the best arguments wherewith to defend the cause of idolatry.
who ... from that time--(Is 41:22, 23; see on Is 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 (Is 42:6, 21; Psa 85:10, 11; Ro 3:26).
21. Challenge the worshippers of idols (Is 41:1).
take counsel together--as to the best arguments wherewith to defend the cause of idolatry.
who ... from that time--(Is 41:22, 23; see on Is 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 (Is 42:6, 21; Psa 85:10, 11; Ro 3:26).
The Pulpit Commentary
Tell ye, and bring them near. Dr. Kay and Mr. Cheyne understand the nations to be addressed, and told to "show" or "announce," and "bring forth" or "produce," any argument in favour of the divinity of their gods. But it is simpler and better, with our translators, to regard the address as made to the prophets of God, who are bidden to announce his message of mercy to the nations, and to bring them near to him (comp. Isa_40:1). Let them take counsel together; i.e. let the nations consider one with another, whether God or the idols be the fitter object of worship. Who hath declared this? "This" must refer to the conquest of Babylon and deliverance of Israel by Cyrus. None but Jehovah had ever announced this—none but he could bring it to pass. From ancient time; rather, from aforetime (Cheyne). The announcement cannot have been made very long before this prophecy was delivered. A just God and a Saviour. A God in whom "mercy and truth meet together, righteousness and peace kiss each other" (Psa_85:1-13 :16); who can be at once just, "acting stringently according to the demands of his holiness" (Delitzsch), and yet design and effect the salvation of sinners.
Tell ye, and bring them near. Dr. Kay and Mr. Cheyne understand the nations to be addressed, and told to "show" or "announce," and "bring forth" or "produce," any argument in favour of the divinity of their gods. But it is simpler and better, with our translators, to regard the address as made to the prophets of God, who are bidden to announce his message of mercy to the nations, and to bring them near to him (comp. Isa_40:1). Let them take counsel together; i.e. let the nations consider one with another, whether God or the idols be the fitter object of worship. Who hath declared this? "This" must refer to the conquest of Babylon and deliverance of Israel by Cyrus. None but Jehovah had ever announced this—none but he could bring it to pass. From ancient time; rather, from aforetime (Cheyne). The announcement cannot have been made very long before this prophecy was delivered. A just God and a Saviour. A God in whom "mercy and truth meet together, righteousness and peace kiss each other" (Psa_85:1-13 :16); who can be at once just, "acting stringently according to the demands of his holiness" (Delitzsch), and yet design and effect the salvation of sinners.
Look Unto Me, and Be Ye Saved
22Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.
Jamieson-Fausset-Brown
22. Look ... and be ye saved--The second imperative expresses the result which will follow obedience to the first (Ge 42:18); ye shall be saved (Joh 3:14, 15). Nu 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 (Ac 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" (Is 45:21), that is, the look of conversion (Psa 22:27).
22. Look ... and be ye saved--The second imperative expresses the result which will follow obedience to the first (Ge 42:18); ye shall be saved (Joh 3:14, 15). Nu 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 (Ac 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" (Is 45:21), that is, the look of conversion (Psa 22:27).
The Pulpit Commentary
Look unto me; rather, turn unto me (as in Psa_25:16; Psa_69:16; Psa_86:16); i.e; "Be converted—turn unto the Lord your God." It is implied that all can turn, if they will. And be ye saved. On conversion, salvation will follow. It will extend even to all the ends of the earth (comp. Psa_98:3, "All the ends of the earth have seen the salvation of our God").
Look unto me; rather, turn unto me (as in Psa_25:16; Psa_69:16; Psa_86:16); i.e; "Be converted—turn unto the Lord your God." It is implied that all can turn, if they will. And be ye saved. On conversion, salvation will follow. It will extend even to all the ends of the earth (comp. Psa_98:3, "All the ends of the earth have seen the salvation of our God").
★23I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Jamieson-Fausset-Brown
23. sworn by myself--equivalent to, "As I live," as Ro 14:11 quotes it. So Nu 14:21. God could swear by no greater, therefore He swears by Himself (He 6:13, 16).
word ... in righteousness--rather, "the truth (see on Is 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 Is 19:18; Is 65:16). Yet to be fulfilled (Zec 14:9).
23. sworn by myself--equivalent to, "As I live," as Ro 14:11 quotes it. So Nu 14:21. God could swear by no greater, therefore He swears by Himself (He 6:13, 16).
word ... in righteousness--rather, "the truth (see on Is 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 Is 19:18; Is 65:16). Yet to be fulfilled (Zec 14:9).
The Pulpit Commentary
I have sworn by myself (comp. Gen_22:17; Jer_22:5; Jer_49:15). "God swears "by himself," because he can swear by no greater" (Heb_6:13). He condescends, for man's sake, to confirm in this way promises that are exceedingly precious (see the Homiletics on Isa_14:24). The word is gone out of my mouth in righteousness. So Dr. Kay and Mr. Cheyne (comp. Isa_45:19, "I the Lord speak righteousness"). And shall not return; i.e. shall not be withdrawn or retracted. God's gifts and promises are "without repentance." Every knee shall bow, every tongue shall swear. This universal turning to God belongs to the final Messianic kingdom, prophesied in Isa_2:2-4; Isa_11:6-9; Isa_35:1-10; Isa_65:17-25; Isa_66:18-23; and also by Daniel (Dan_7:9-14) and St. John the Divine (Rev_21:1-4). The entire destruction of God's enemies is to take place previously (Rev_19:17-21).
I have sworn by myself (comp. Gen_22:17; Jer_22:5; Jer_49:15). "God swears "by himself," because he can swear by no greater" (Heb_6:13). He condescends, for man's sake, to confirm in this way promises that are exceedingly precious (see the Homiletics on Isa_14:24). The word is gone out of my mouth in righteousness. So Dr. Kay and Mr. Cheyne (comp. Isa_45:19, "I the Lord speak righteousness"). And shall not return; i.e. shall not be withdrawn or retracted. God's gifts and promises are "without repentance." Every knee shall bow, every tongue shall swear. This universal turning to God belongs to the final Messianic kingdom, prophesied in Isa_2:2-4; Isa_11:6-9; Isa_35:1-10; Isa_65:17-25; Isa_66:18-23; and also by Daniel (Dan_7:9-14) and St. John the Divine (Rev_21:1-4). The entire destruction of God's enemies is to take place previously (Rev_19:17-21).
24Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.
Jamieson-Fausset-Brown
24. Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Is 45:21, "a just God and a Saviour," Is 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 (Is 19:22).
ashamed--(Is 45:16; Is 54:17; 41:11).
24. Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Is 45:21, "a just God and a Saviour," Is 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 (Is 19:22).
ashamed--(Is 45:16; Is 54:17; 41:11).
The Pulpit Commentary
Surely, shall one say, in the Lord have I righteousness; rather, only in the Lord, shall each man say to me. is their righteousness. All shall confess that God alone is righteous, and that any goodness which they have is derived from him. The Hebrew has "righteousnesses" in the plural, to express abundance. All that are incensed; rather, all that were incensed (see Isa_41:11). Such persons shall repent and be ashamed.
Surely, shall one say, in the Lord have I righteousness; rather, only in the Lord, shall each man say to me. is their righteousness. All shall confess that God alone is righteous, and that any goodness which they have is derived from him. The Hebrew has "righteousnesses" in the plural, to express abundance. All that are incensed; rather, all that were incensed (see Isa_41:11). Such persons shall repent and be ashamed.
25In the LORD shall all the seed of Israel be justified, and shall glory.
Jamieson-Fausset-Brown
25. all ... Israel--the spiritual Israel (Ro 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Is 45:17; Ro 11:26).
justified--treated as if they were just, through Christ's righteousness and death (Jr 23:5).
glory--literally, "sing" in His praise (Jr 9:24; 1Co 1:31).
25. all ... Israel--the spiritual Israel (Ro 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Is 45:17; Ro 11:26).
justified--treated as if they were just, through Christ's righteousness and death (Jr 23:5).
glory--literally, "sing" in His praise (Jr 9:24; 1Co 1:31).
The Pulpit Commentary
In the Lord shall all the seed of Israel be justified. Joined to Jehovah in mystic union (Cheyne). the whole "Israel of God" shall be justified, and glory in their condition.
In the Lord shall all the seed of Israel be justified. Joined to Jehovah in mystic union (Cheyne). the whole "Israel of God" shall be justified, and glory in their condition.
THE HOLY BIBLE
Isaiah
Chapter 45
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105