Chapter XLV
Ver. 1-25. The Subject of the Deliver.a.nce by Cyrus is followed up (v. 1-7). These seven verses should have been appended to last chapter, and the new chapter should begin with v. 8, "Drop down," &c. [Hoksley.] 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 aa 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
like the idolaters, slaves to the stock of a tree (v. 19). See
V. I, 2. thou . . . not . . . forgotten of me—Therefore
<ftoM oughtest to "remember" me. 23. blotted out^the debt of thy sin from the account-book in wliich it was entered (Exodus 32. 32, 33; Revelation 20. 12). as a thick cloud—scattered away by the wind (Psalm 103. 12). as a cloud—a descending gradation. Not only the " thick cloud" of the heavier "transgressions," but the "cloud"
(" vapour" [LowTH], not so dense, but covering the sky as
9, mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the 8un of righteousness, else they
tlie 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
will be a mist separating us fi-om heaven (Psalm 19.
12, 13; 1 John 1. 7-9). return . . . for—The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (Zecharlah 12. 10; Luke 24. 47; Acts 3. 18, 10,1. He who believes in his being forgiven cannot but love (Lnlce 7. 43, 47). 33. Call to inanimate nature
(ch. 42. 6). subdue nations viz., 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 . . . loins
i. e., 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.
to praise God; for it also shall share in the coming deliverance from " the bondage of corruption" (Romans 8.
20.21). done It—effected redemption for both the literal and spiritual Israel, lower parts, &c.—antithetical to "heavens;" " mountains," " forest," and " tree," are the Intermediate objects in a descending gradation (see Psalm
21); "weakeneth the strength of the mighty" (Margin),. " looseth the girdle of the strong." The joints of Belshazzar's
loins, we read in Daniel 5. 6, were loosed during the siege by Cyrus, at the sight of the mysterious handwriting onthe palace walls. His being taken by surprise, unaccoutred.
96. 11, 12). 24t-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus, alone lit.. Who was with me f wz., when I did it; answering to " by myself," in the parallel clause (cf. similar phrases, Hosea 8. 4; John 5. 30). [Maukek.] 25. tokens —prognostics ; the pretended miracles which they gave as proofs of their supernatural powers, liars—(Jeremiah 50.
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 hav« hemmed the invading ho^ts 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 centre of the palace. [Herodotus, 1. sec. 191]. 3. crooked . . . straight—(ch.
36). Conjurors; or, astroloffers; men leading a retired contemplative life, in order to study divination by the signs of the stars. [Vitrinqa.] backward—with shame at their predictions not being verified; "To turn away the face" is to frustrate defeat (ch. 36. 9; 1 Kings 2. 1.5). The "wise men" are the diviners who, when Babylon, was attacked by Cyrus, predicted his overthrow. 36. servant —in a collective sense, for the prophets in general, who foretold the return from Babylon; answering to "His messengers" (plural, in the parallel clause). [Maurer.] Antltypically, and ultimately, Messiah, who is the conBummating embodiment of all the prophets and messen-
40. 4), rather, " maketh toountains plain" [Lowth], t. e., clear out of thy way all opposing persons and things. The Keri reads as In v. 13, "make straight" (Margin). gates of brass-(Psalm 107. 16.) Herodotus, 1. sec. 179, says, Babylon had 100 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. 3. treasures of darkness—t. e., hidden in subterranean places; a common Oriental practice^ Sorcerers pretended
ger's of God (Malachl 3. 1; Matthew 21, 34, 36, 37; John 10.
88); hence the singular, " His servant." counsel-predic31
Gud^ hy Hi? Oinnipaleney, ISAIAH XLT. ChaUenffeth OMienee lo JTim.
to be ablp lo show whei'e snoh treasnros were to be found ; In opposilion to tlieir pretensions, God says, He will really ^ive hidden treasures to Cyrus (Jeremiah 50. ;57; 51.
a child, born in less favourable circumstances, to upbraKl his parents with having given hin> birth, a fdi-liiyri, it to upbraid God for His <lealings with us. U.-ttiier translate, "« lather. . .a woman." Tlie Jews considered them:;elve» ex<'lusivel}- God's children, and were angry that God should adopt t)ie Gentiles besides. Woe to him who says to one alre.uly a father. Why dost thou beget other children? [H0RSI.EY.] 11. AsSt . . . coHumn ml—Instead of striving with me in regard to my purposes, your wisdom
13). Pi,[N V, JI. jY., 3:?. 3, s;iys that Cyrus obtained from the
con()ui'St of Asia 31,000 pounds weight of gold, besides
f!<>l<-li n v:iscs, and 5!)0,(K)0 talents of silver, and the goblet of Seniirauiis, weighing fifteen talents. tUaf tUoii niayest know— not merely that He was "the God of Israel," but that He was Jehovah, the true God. Ezra 1.
is in prayer to ask, and even command me, in so far as it I'H for nty gloi y, and for your real good (M:-.rk 11.24; Jojin ll>.
1, 2 shows lhat the correspondence of the event with the predi. tioii liad the desired effect on Cyrus, ivlilcli call
. . . fUy name—so long before designate thee by name
2:!, 13, latter part of the verse ; 1 John 3. 22). sons—tCh. 51.
13; Galatians3.2fi.) wovkof my Itnud—spiritually (Ephesians 2. 10); also literal Israel (ch. til). 21). Mauker /r«»i.*-
(eh. ^3. 1). 4-. {Xote, ch. 41. 8; 43. 14.) sm-jiamtd— i. e., designate<l to carrjout my design of restoring Judah (see
JS'otr, ch. 44. 5; 44. 2S; 45. 1). Maurer here, as in ch. 44. 5,
lates, instead of "command,"/,(;are it to me, in mydealing.i concei ning my sons and concerning the* work of my hands, to do what 1 will with my own. Lowni reads it inti'rrog;Uivcly, Do ye presume to question me and dictate to me (see V. 9, 10)? The same sense is given, if the words be taken in irony. But English Version is best. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any re- .quest, occurs (cli. 40. 26-31). I, even iiiy hands—So Hebrew (Psalm 41. 2), "Thou . . . thy hand
transhitf'.t, "I have addres.ted thee bt/ on honourable name," Uast not known me—^-evious to my calling thee to this ofKco; n/leiGod's call, Cyrus did know Him in some degree (Kzra 1. 1-3). 5. (Ch. 42. 8; 43. 3, 11; 44. 8; 46.9.) girded lltec—whereas " I will loose (the girdle ofi) the loins of kings" (v. 1), strengthening thee, but enfeebling them liefore thee, tliougli . . . not known me—(?,>. 4.) God knoy/s His elect before they are made to know Him (Galatians 4. !); John 15. 16). 6. From the rising to the setting of the sun, i. e., from east to west, the whole habitable world. It is not said, " from north to south," for that would not implj' the habitable world, as, "from east to west " does (Ezra 1. 1, &c). The conquest of Jerusalem, by
' (both nominatives, in apposition). 13. him—Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (ch.55.1), " freely" (gratuitously) (cli. 52. 3; 61.1,. Zechariah !). II; Romans 3. 21). in rtglttcwnsnegs-to ful-
fil my righteous purpose (^'oi"?, ch. 41. 2; 42. 6; Jeremiah
' 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, througliout the world, the acknowledgment of Jehovah as the only true God. 7. form . . . create— Yatzar, to give " form" to previously-existing matter. Bara, to " create" from nothing the chaotic dark material, light . . . darltness— (Genesis 1'. 1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanqiiished. [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, Oroniasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both. ['Vitringa.] create evil—not moral evil (James 1. 13), but in contrast to "peace'' in the parallel clause, war, disaster (of. Psalm 65.
23. 6). 14. The language but cursoi ily alludes to Egypt, Elliiopia, and S<'l>a, being given to Cyrus as a I'ansom in lieu of Israel whom he restored (ch. 43. 3), but mainly and fully describes the gathering in of the Gentiles to Isi aeK Acts 2.10,11; 8. '27-.'iS), especially at Israel's future restoration (ch. 2. 2; 14. I, 2; 1',). 18-22; 60. IVM; 4!). 2;i; Psalm 68. ol; 72.
10, 11). labour—wealth acciuiied by labour (Jeremiah 3.
2t). Sabcans . . . of statnxe—the men Of Meroe, in Upper Egypt. Herodotu.-! i;3. 30) calls the Ethiopians " the tall" est of men" (Note, ch. 18. 2; 1 Chronicles 11.23). tiieo— Jerusalem ("my city," v. 13). in clialns — (Psalm 119!,
8.) "The Siilnts shall Judge the world" (1 Corinthians 6,
2) and "rule the nations with a rod of iron" (Zechariah 4. 12-19; Revelation 2. 26, 27). The "chains," in the case of the obedient, shall be the easy yoke of MessiaJi
as "the sword of the .Spirit" also is saving to the believer, condemnatory to tlie 'v-liever (John 1"2. 48; Hebrews 4. 12; Revelation' 1!1. 151. C!«d Is in thee—(Jei'cmiah
7; Amos 3.61. 8. Drop viz., the fertilizing rain (Psalm
65. 12). skies — clouds. Lower than the "heavens." rlgliteousness i. p., the dews of the Hol.v Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse.) eartli—/fgr. for the hearts of men on it, opened for receiving the truth by tlie Holy Ghost (Acts 16. 14). them—the earth and the heavens. Horsley prefers witli Queen Elizabeth's Bible, " Let the earth open, and let salvation and justice grow forth ; let it bring them forth together
3. 1!).) 15. God that hidest thyself— IIoR.SJ.EY, after JEROME, explains this as the confession of Egypt, <fec., that God is concealed in human form In the person of Jestis, Rather, connected with r. 9, 10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a ceusuie oii those wlio presume toVjuestlon God'.s dealings (cii.55. 8, 9; Deuteronomy 29. 29). Faith
I the Lord have created him" (v. 13). Maurer translates, "Let all kinds of salvation (prosperity) be fruitful" (Psalm 72. 3, 6, 7). The revival of religion after (he 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. 9. Anticipating the objections which the .lews might raise as to why God permitted their captivity, and when He did restore tlicm, why He did so by a foreign prince, Cyrus, not a Jew (cli. 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 tpiritual Jsritcl (u. 8, referring to this co/ZioMc diirnsion of the gospel), as if it were an infringement of their nation's
still di-scerns, even under the veil, the covenant-keeping
God of Isr(tel the Saviour (ch. 8. 17). 16. nsliamed—df.wppointed \ry their expectation of help from their idols (Kvte, ch. 42. 17; Psalm 97. 7). 17. in the Lord—(v. 21, 2:5), contrasted with the idols which cannot give even temjiorary help(u. 16); in Jehovah there Is everlasting salvatXow (ch. 26. 4) not . . . asliamed—opposed to the doom of the idolaters, who, in the hour of need, shall bo "ashamed" (Note, v. 16). 18. {Note, V. 12.) not in vain [but] to he inlial>ited—Therefore, Judah, lying waste during the Baliylonish cnjilivlty, shall be peopled again l)y 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 anymore than now (2 Peter :i.
13). 19. not . . . secret— not like the heathen oracles which gave their responses fron\ darlc caverns, with studied obscurity (ch. 48. 16). Christ plainly quotes these word.s, thereby identifying Himse lf wil h Jehovah (John 1!*.
orivi leges; so Paul expressly quotes it, Romans !). 4-S, 11-
21. JLot . . . strive—Not in X,\\e Ilebrew ; rather, in appoHition with "him," "A potsherd among the potsherds of the eartli !" A creature fragile and worthless as the fragment of nn earthern vessel, amongst others equally so, and y«t presuming to strive with his Maker! English Vei-sion Imiilies, it ifi appropriate for man to strive with man, in opposition to 2 Timothy 2. 24. [GK.SENIUS.] thy . he— shalltljv work .vnj/ o/</iee, He, &C.T 10. If it be wrong for
20). I said not . . . Seek . . . iu vain—When I commanded you to seek me (JehoVah did so, t>. 11, "Ask me," &c.), It was not in order that ye might bi' sent empty awRy (Deuteronomy 32.47). Espc(^ially in Israel's time of trial, God's interposition, in be.ialf of Ziori hereafter, Is expressly stated as about to be 1 he answer to prayer (oh. 62. 0, 7-10;
48'2
Babylon's Idols could not Save .ler. ISAIAH XLVI, XLVII. Ood Saveth His People to the End.
tian Anubis. The extensive worship of it is shown by the many proper names compounded of it : Neb-uchadnczzar, Neb-uzaradan, Nal)-onassar, ite. wereupon i. e., were a 6urcie» (supplied from the following clause) upon. It was customary to transport the gods of the vanquislied to the land of the conquerors, who thought tiiereby the more effectually to keep down the smyect people (1 Samuel 5.
Psalm 102.1.3-17, 19-21). So in the case of all believers, the.
Kji'iiiual Israel, rlj^liteoitsness—what is veracious: not
in tlie equivix'jil term.s of heathen responses, fitly symbol-
ized by llie "dark places" from which they were uttered.
"rif^Ut—true (Note, ch. 41. 26). 20. escaped of tUe nations
—thoise of tlie nations who shall .have escaped the slaughter
Inllicted by Cyrus. Now, at last, ye shall see tlie folly of ."praying to a koJ tliat cannot save" (v. 16). Ultimately, those that shall be "left of all the nations which shall come against .Jerusalem" are meant (Zechariah 14. 16). Tliey shall tlien all be converted to the Lord (ch. 66. 23, 24; Jiircmiah 3. 17; Zechariah 8.20-2:^). 21. Challenge the wor-
1, (fee. ; Jeremiaii 48. 7 ; 49.3; Daniel 11. 8). carriages— in the Old English sense of the Ihtngs carried, the linages borne by you: the lading (Acts 21. 15), "carriages," not X\\e velti-
' Or, the images which used to be carried by you formerly in your solemn processions. [Maukem.] were heavy loaden—rather, areptd as a loud on tlie beasts of burden. [Maxjrer.] IIorsley translates, "They who should have been your carriers (as Jeliovaii is to His people, v. 3, 4) are become burdens" (see Note, v. 4). 3. deliver— from the enemies' hands, burden —their images laid on the beasts (u. 1). themselves—the gods, here also distinguished from their images. 3. in contrast to wliat precedes: Babylon's idols, so far from bearing its people safel.v, are themselves borne off, a burden to the laden beast; but Jehovah bears His people in safet.y even from the womb to old age (ch. 6^3.9; Deuteronomy 32. 11; Psalm 71. 6. 18). God compares Himself to a nursfe, tenderly carrying a child; contrast Moses" language (Numbers 11. 12). 4. olA age—As your—you—you, are not in tlie Hebreiv, the •sentiment is more general than Englisli Ver-
cles, but the baggage.
siiippers of idols (ch. 41. 1). take counsel together—as to
thi^ best ar^nments vvhei-ewith to defend the cause of idol-
atry, who . . . from that time—(Ch. 41. 22, 23; Note, ch.
44. 8.) Which of the idols has done what God hath, I'iz., fore-
told, primaril.v as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cj ius' time will liave its counterpart in the Anticlirist and the apostasy, which sliall precede Christ's manifesta-
tion, just . . . and . . . Saviour righteous in keeping His promises, and tlierefore a Saviour to His people. Not only is it not inconsistent with, but it is the result
of, His rir/htcou.incis, or justice, that He should nave His redeemed (cli. 42. 6, 21 ; Psalm 85. 10, 11 ; Romans 3. 26). 33. Lioolk . . . and be j'e saved—The second imperative expresses the result which will follow obedience to the first ('ienesis 12. 18); ye shall be saved (John 3. 14, 15). Numbers
sion, tliougli of course \tincludes the Jews from tlie infi'.ncy to the more advanced age of their history (ch. 17. 6). 1 am he—i.e., the same (Psalm 102. 27; John 8. 24; Hebrews 13.
21. !•: "If a serpent had bitten any man, when he beheld
file serpent of brass he lived." What so simple as a look? Not do something, but look to tlie Saviour (Acts 16. 30, 31). Believers look by laith, the eye of the soul. The look is
8). I will bear . . . carry—Not only do I not need to be borne and carried myself, as the idols (v. 1). 5. (Ch, 40. 18,
tliat of one tiirning (see Margin) to God, as at once "Just and the Saviour" {v. 21), t. e., the look of conversion (Psalm
as.) 6. (Ch. 40. 19, 20 ; 41. 7.) They lavish gold out of their purses, and spare no expense for their idol. Their profuseness shames tire niggardliness of professors wlio worship God with what cost tlieni nothing. Sin' is always a costly service. 7. cry . . . can . . . not . . . save—(Ch. 45. 20, witli which contrast y. 19.) 8. show yoxirselves men—renounce the childishness of idolatry as shown in what precedes (i Corinthians 14. 20; 16. 13; Ephesians 4. 14). In order to Ije manly we must be godly: for man was made " in the image of God," and only rises to his true dignity when joined to God ; virtue is derived from the Latin vir, " a man.'^' bring ... to mind—rat her, lay it to heart, transgressors-^addressed to the idolaters among the Jews. 9. former viz., proofs of the sole Godship of Jehovali, from predictions
22. 27). 33. sworn by myself—equivalent to, "As I live,"' as Romans It. 11 quotes U. So Numbers 14. 21. God could swear b.v no greater, therefore swears by Himself (Hebrew.s 6. 13,. 16;. word ... In rlgliteo^isness— rather, "the truth (yolc, v. 19) is gone forth from my mouth, the word (of promise J, and it shall not return (i. e., which shall not be rev(jked)." [Lowth.] But the accents favour jS'/ijr-
lish Version, tongue . . . swear viz., an oath of allegiance to God as their true King {Note, cl). 1!). 18; 65.16). Yet to be tulfilled (Zechariah 14. 9). 34. Rather, " Only in Jeliovaii shall men say o/me (this clause is parenthetical),
is there righteousness" (which includes «a/faZiow, v. 21, "a just God and a Saviour," ch. 46. 13), -Ac. [Maurer.J sirength— t/z., to save, shall men come—Thase v/ho have set tliemselves up against God shall come to Him in penitence for the past (ch. 19. 22). ashamed—(u. 16 ; ch. 54.17; 41.11.) 35. all . . . Israel—the spiritual Israel (Romans 2. 29) and the literal Israel, 'i. e., tlie final remnant wliich shall all be saved (v. 17; Romans 11. 26). jiistiHed—treate<t /-i-t ?/ tliey were just, through Christ's righteousness and de.ilh (Jeremiah 23. 5). glorj'— i/?., siiuj in Kis prai.se (Jeremiah 9. 24; I Corinthians 1. 31).
fulfilled, and interpositions of God in behalf of Israel (ch.
45. 5). 10. (Ch. 45. 21; 41.. 22, 23; 44. 20.) yet— not in the Hebrew. Translate, ''\Vhat had not been done." [HouSLEY.] do all my pleasure—(Ch. 53. 10; Romans 9. 19.) 11. ravenous bird—Cyrus so called on account of the rapidity of his marches from tlie distant regions of Persia to pounce on his prey (see Notes, cli.41. 2, 25; Jeremiah 49. 22; Ezekiel
17. 3). Tlie standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, Xenopiion, 7., where almost the same word is used, aetos, as here, ayit). executeth my counsel—(Ch. 44. 28 ; 45. 13.) Babylon represents, mystically, the apostate faction : the destruction of