Isaiah · Chapter 45

V. 1. His anointed-His king, whom God has designed, and separated, and fitted, in all respects, for this work. Loose-I will take away their girdle, which was about their loins; their power and authority, whereof that was an ensign. Gates-The great and magnificent gates of their cities and palaces, which shall be opened to him as conqueror.

Verse 1. Loose the loins of kings— “ungird the loins of kings”] See Clarke’s note on “Isaiah 5:27”. Xenophon gives the following list of the nations conquered by Cyrus: the Syrians, Assyrians, Arabians, Cappadocians, both the Phrygians, Lydians, Carians, Phœnicians, Babylonians. He moreover reigned over the Bactrians, Indians, Cilicians, the Sacæ Paphlagones, and Mariandyni.—Cyrop., lib. i. p. 4, Edit. Hutchinson, Quarto. All these kingdoms he acknowledges, in his decree for the restoration of the Jews, to have been given to him by JEHOVAH, the God of heaven. Ezra 1:2.

To open before him the two leaved gates, &c.— “That I may open before him the valves; and the gates shall not be shut”] The gates of Babylon within the city leading from the streets to the river, were providentially left open, when Cyrus’s forces entered the city in the night through the channel of the river, in the general disorder occasioned by the great feast which was then celebrated; otherwise, says Herodotus, i. 191, the Persians would have been shut up in the bed of the river, and taken as in a net, and all destroyed. And the gates of the palace were opened imprudently by the king’s orders, to inquire what was the cause of the tumult without; when the two parties under Gobrias and Gadatas rushed in, got possession of the palace, and slew the king.—XENOPH., Cyrop. vii. p. 528.

Verse 1. Thus saith the Lord to his anointed, &c. — Cyrus is called the Lord’s anointed, a title usually given to the kings of the Jews, who were God’s immediate deputies, not because material oil had been poured upon him when he was made king, as was the case with most of them, but because he was raised up, and ordained by the divine counsel, to perform God’s good pleasure, and furnished for that purpose with the necessary endowments; among which must be reckoned “his singular justice, his reverence toward the divine nature, his prudence, fortitude, and distinguished clemency and humanity:” to all which, and many other of his excellent qualities, his historian, Xenophon, bears testimony. Whose right hand I have holden — Or strengthened as ytqzjh may be properly rendered; whom I will powerfully assist, teaching his hands to war, as the phrase is Psalm 18:34, supporting and directing his right hand, and enabling him to surmount all difficulties, and to overcome all opposition. To subdue nations before him — The nations conquered by him, according to Xenophon, were “the Syrians, Assyrians, Arabians, Cappadocians, the Phrygians, Lydians, Carians, Phœnicians, Babylonians. He moreover reigned over the Bactrians, Indians, Cilicians, the Sacæ, Paphlagones, and Mariandyni.” All these kingdoms he acknowledges, in his decree for the restoration of the Jews, to have been given him by Jehovah, the God of heaven, Ezra 1:2. And I will loose the loins of kings — I will weaken them, and render them unprepared and unable to oppose Cyrus. “The eastern people, wearing long and loose garments, were unfit for action or business of any kind, without girding their clothes about them: when their business was finished, they took off their girdles. A girdle, therefore, denotes strength and activity; and to unloose the girdle is to deprive of strength, to render unfit for action.” To open before him the two-leaved gates — “The gates of Babylon, within the city, leading from the streets to the river, were providentially left open in the night when Cyrus’s forces entered the city through the channel of the river, in the general disorder occasioned by the great feast which was then celebrated: otherwise, says Herodotus, the Persians would have been shut up in the bed of the river, and taken as in a net, and all destroyed. And the gates of the palace were opened imprudently by the king’s orders, to inquire what was the cause of the tumult without, when two parties of Medes and Persians rushed in, got possession of the palace, and slew the king.” See Xenoph. Cyrop., 7. p. 528; and Bishop Lowth.

Verse 1. Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden; a figure of Christ, the anointed of the Father. This anointing equalled Cyrus with David. Before him God would loose the loins of kings by taking away their strength. In addition to what is said of the fall of Babylon, chap. 13. 14. and 21., and to what occurs in Jeremiah 51., we are here called to contemplate the character and conduct of Cyrus, a choice instrument which God drew from the treasures of his providence to chastise the tyranny and crimes of the east. He was anointed of God as a minister of vengeance to guilt, and as a protector of the oppressed. This anointing consisted of a spirit of wisdom, virtue, courage, perseverance, and emulation, to reign conformably to the dream said to accompany his birth, that a branch was seen to grow out of the bosom of his mother which overshadowed Asia. Whether this dream, mentioned by Xenophon, be true or false, Cyrus really reigned over Asia, from the Indus to the Hellespont, now the Dardanelles.—See him, thus animated for his work, leave Media with about thirty thousand Medes and Persians. See the Lord upholding his right hand by an angel, that he might neither err in counsel, nor fall in battle. With this little army, he reduced the king of Armenia to the homage he owed the Medes; and so conquered Tigranus his eldest son by the kindness of restoring his princess, that he followed him in all his wars. Gobryas, an hereditary prince of Assyria, whose only son had been assassinated by the king, to procure revenge, introduced Cyrus into Assyria, who by one battle, which was a confusion of chariots rather than a fight, took the kingdom. Crœsus, whose kingdom included Lydia, Ionia, and Ephesus, with all his wealth to the amount of more than a hundred and twenty millions sterling, fell into his hands with equal ease. The Arabians, the Cappadocians, the Bactrians, the Sacæ, the Paphlagones, the Indians, the Mariandyni, are enumerated also among his conquests. Thus he made a circuitous route before he returned, and gave Babylon an eternal fall. To kings and princes he was a father, and they were proud to serve under his banner; for God ungirded all their loins. To the priests he was a real friend, and gave them the tenths of all his spoil, before either he or his army took their share. To the poor and the oppressed he was a benefactor, and bettered their condition. To the army his largesses were great; for he raised them to wealth and honour, and gave them lands. The conquests therefore he made by his humanity exceeded those he made by the sword; and they appeared to the more advantage, because his conduct was contrasted with the cruelties of the Assyrian conquests, and the bloody career of Nebuchadnezzar. Hence, not only India, but Egypt, Cyprus, and other states fell under his sceptre. Babylon however he could not take by arms. The Lord therefore, according to this prophecy, opened to him the gates of brass, which were one hundred, or a hundred and twenty in number. During the night of a Babylonian festival he turned the Euphrates into his trenches, and thence into its flood-channels; and though the river was two hundred and fifty paces broad, and about twelve feet deep, yet it so diminished the stream, that the cavalry marched in at both ends of the river. Finding the gates which led to the quays open, they advanced directly to the palace, and put the whole to the sword, drunk as they were. Carnage on all found in the streets continued for three days. Thus proud Babylon paid blood for blood, and disgorged the wealth of plundered nations into more worthy hands. This account has been carefully translated from Xenophon, with a few thoughts from Herodotus, who says this was the first time Babylon had been taken; but the sacred writings affirm in fact, that the Assyrians had been masters of the city.

1. This subdivision of section four presents more in detail the relations of Cyrus to Immanuel. To his anointed, to Cyrus — Jehovah’s “anointed” in the typical aspect of kingship and royal command, relating to Israel in particular. For Israel’s sake Cyrus was anointed king. He subdued all nations within and contiguous to Babylon — Medes, Assyrians, Babylonians, Hyrcanians, and the nations of account in Asia Minor. I will loose the loins of kings — This means, to weaken, as “to gird up” the loins, means to put strength into one. To open… two leaved gates — By which Cyrus entered the city of Babylon. Herodotus speaks of the gate by the river (Euphrates) having been left accidentally unclosed on the night of the attack. To the same effect says Xenophon. (See HERODOTUS 1:191, and XENOPHON’S Cyrop., vii, 5:10.)

V. 2. Go-To remove all obstructions, to destroy all them that oppose thee, and carry thee through the greatest difficulties.

Verse 2. The crooked places— “The mountains”] For הדורים hodurim, crooked places, a word not easily accounted for in this place, the Septuagint read הררים hararim, ta orh, the mountains. Two MSS. have הדרים hadarim, without the w vau, which is hardly distinguishable from the reading of the Septuagint. The Divine protection that attended Cyrus, and rendered his expedition against Babylon easy and prosperous is finely expressed by God’s going before him, and making the mountains level. The image is highly poetical:—

At vos, qua veniet, tumidi subsidite montes,

Et faciles curvis vallibus este viæ.

OVID, Amor. ii. 16.

“Let the lofty mountains fall down, and make level paths in the crooked valleys.”

The gates of brass— “The valves of brass”] Abydenus, apud, Euseb. Præp. Evang. ix. 41, says, that the wall of Babylon had brazen gates. And Herodotus, i., 179. more particularly: “In the wall all round there are a hundred gates, all of brass; and so in like manner are the sides and the lintels.” The gates likewise within the city, opening to the river from the several streets, were of brass; as were those also of the temple of Belus.— Herod. i., 180, 181.

Verses 2, 3. I will go before thee — To remove all obstructions, and prepare the way for thee. “The divine protection which attended Cyrus, and rendered his expedition against Babylon easy and prosperous, is finely expressed by this highly poetical image of God’s going before him, and making the mountains level.” I will break in pieces the gates of brass — I will destroy all that oppose thee, and carry thee through the greatest difficulties. “Abydenus says that the wall of Babylon had brazen gates. And Herodotus more particularly: ‘In the wall all round, there are a hundred gates all of brass; and so, in like manner, are the sides and the lintels.’ The gates, likewise, within the city, opening to the river, from the several streets, were of brass; as were those also of the temple of Belus.” And I will give thee the treasures of darkness — Treasures that have been stored up, and long kept in dark and secret places, as well in Babylon (Jeremiah 50:37; and 51:13) as in other countries which Cyrus conquered, and from which, as Pliny and others relate, he took infinite treasures. “Sardes and Babylon,” as we learn from Xenophon, “when taken by Cyrus, were the wealthiest cities in the world. Crœsus, celebrated beyond all the kings of that age for his riches, gave up his treasures to Cyrus, with an exact account, in writing, of the whole, containing the particulars with which each wagon was loaded, when they were carried away: and they were delivered to Cyrus at the palace of Babylon. The gold and silver estimated by weight, according to the account given by Pliny, amount to 126,224,000 pounds sterling.” — Bishop Lowth. That thou mayest know that I am the God of Israel — That I, Jehovah, who have so highly favoured thee, and have mentioned thy name so long beforehand, as the peculiar instrument of my providence, am the true God, and that Israel is my people. If this prophecy was shown to Cyrus, as Josephus says it was, Antiq., lib. 2. cap. 2, (see note on Ezra 1:1,) it is very reasonable to suppose, when he found his own name mentioned in it, and his achievements described so long before, he must thereby be brought to know and acknowledge the God of Israel to be the only living and true God.

2. Gates of brass — See preceding verse. The Lord, by his prophet, promises the removal of every barrier. A hundred years later, Herodotus speaks of great Babylon’s gates of brass that were destroyed. This helps to confirm Isaiah’s knowledge of their existence.

V. 3. The treasures-Such as have been long kept in dark and secret places.

Verse 3. I will gave thee the treasures of darkness] Sardes and Babylon, when taken by Cyrus, were the wealthiest cities in the world. Crœsus, celebrated beyond all the kings of that age for his riches, gave up his treasures to Cyrus, with an exact account in writing of the whole, containing the particulars with which each wagon was loaded when they were carried away; and they were delivered to Cyrus at the palace of Babylon.—Xenoph. Cyrop. lib. vii. p. 503, 515, 540.

Pliny gives the following account of the wealth taken by Cyrus in Asia. James Cyrus devicta Asia, pondo xxxiv. millia auri invenerat; præter vasa aurea, aurumque factum, et in eo folia, ac platanum, vitemque. Qua victoria argenti quingenta millia talentorum reportavit; et craterem Semiramidis, cuius pondus quindecim talents colligebat. Talentum autem Ægyptium pondo lxxx. patere l. capere Varro tradit.—Nat. Hist. xxxiii. 15. “When Cyrus conquered Asia, he found thirty-four thousand pounds weight of gold, besides golden vessels and articles in gold; and leaves, (folia, perhaps solia, bathing vessels, Hol.,) a plane, and vine tree, (of gold.) By which victory he carried away fifteen thousand talents of silver; and the cup of Semiramis, the weight of which was fifteen talents. The Egyptian talent, according to Varro, was eighty pounds.” This cup was the crater, or large vessel, out of which they filled the drinking cups at great entertainments. Evidently it could not be a drinking vessel, which, according to what Varro and Pliny say, must have weighed 1,200 pounds! The gold and silver estimated by weight in this account, being converted into pounds sterling, amount to one hundred and twenty-six millions two hundred and twenty-four thousand pounds.—Brerewood, Deuteronomy Ponderibus, cap. x.

Treasures of darkness may refer to the custom of burying their jewels and money under the ground in their house floors, fearing robbers.

Verses 2, 3. I will go before thee — To remove all obstructions, and prepare the way for thee. “The divine protection which attended Cyrus, and rendered his expedition against Babylon easy and prosperous, is finely expressed by this highly poetical image of God’s going before him, and making the mountains level.” I will break in pieces the gates of brass — I will destroy all that oppose thee, and carry thee through the greatest difficulties. “Abydenus says that the wall of Babylon had brazen gates. And Herodotus more particularly: ‘In the wall all round, there are a hundred gates all of brass; and so, in like manner, are the sides and the lintels.’ The gates, likewise, within the city, opening to the river, from the several streets, were of brass; as were those also of the temple of Belus.” And I will give thee the treasures of darkness — Treasures that have been stored up, and long kept in dark and secret places, as well in Babylon (Jeremiah 50:37; and 51:13) as in other countries which Cyrus conquered, and from which, as Pliny and others relate, he took infinite treasures. “Sardes and Babylon,” as we learn from Xenophon, “when taken by Cyrus, were the wealthiest cities in the world. Crœsus, celebrated beyond all the kings of that age for his riches, gave up his treasures to Cyrus, with an exact account, in writing, of the whole, containing the particulars with which each wagon was loaded, when they were carried away: and they were delivered to Cyrus at the palace of Babylon. The gold and silver estimated by weight, according to the account given by Pliny, amount to 126,224,000 pounds sterling.” — Bishop Lowth. That thou mayest know that I am the God of Israel — That I, Jehovah, who have so highly favoured thee, and have mentioned thy name so long beforehand, as the peculiar instrument of my providence, am the true God, and that Israel is my people. If this prophecy was shown to Cyrus, as Josephus says it was, Antiq., lib. 2. cap. 2, (see note on Ezra 1:1,) it is very reasonable to suppose, when he found his own name mentioned in it, and his achievements described so long before, he must thereby be brought to know and acknowledge the God of Israel to be the only living and true God.

Ver. 3. I will give thee the treasures of darkness. Jeremiah observed that Babylon was abundant in riches: Jeremiah 51:13. Xenophon, after enumerating the treasures which Cyrus found, adds, that he discovered an image of gold forty cubits long. This, without much doubt, was the image of Nebuchadnezzar, which stood sixty cubits high, the pedestal being twenty four cubits. Daniel 3:1.

3, 4. Treasures of darkness — Perhaps “darkness” is to offset “riches of secret places” in the parallel member. These treasures were to be taken by Cyrus, or given to him in his various conquests. The amount received from Croesus in Lydia alone was said to be one hundred millions sterling. Added to these were all the resources of Babylon, the “exactress of gold.” Cyrus was to learn from such prosperity, first, that the Lord fulfilled his promise to the letter; and second, that he was the true God, the God of Israel. He had called Cyrus by name as Israel’s redeemer. By this and other facts, Cyrus could not but believe and accept the prophecy as really intended for himself.

V. 4. I have-I knew, and called thee by thy name, when thou didst neither know nor think of me; nay, when thou hadst no being.

Verses 4-6. For Jacob my servant’s sake, &c. — The prophet here gives us the reasons why God showed such favour to a prince, who had been addicted to the superstition of his country, and ignorant of the true God, that he prospered all his undertakings, and gave success to all his endeavours. It was, 1st, For Israel’s sake: For Israel, mine elect, I have even called thee, &c. — I have called thee to this honour, and that by name; not for thy own sake, but for Israel’s sake: therefore, neither despise them, though a poor and despised people, nor be puffed up in a great opinion of thyself. I have surnamed thee, though thou hast not known me — I knew and called thee, when thou didst neither know nor think of me; nay, when thou hadst no being. I girded thee, &c. — I made thee strong and active, and fitted and disposed thee for these great and warlike enterprises. It was, 2d, For the sake of all nations; that they might be convinced of the true divinity and almighty power of the God of Israel. That they may know from the rising of the sun, &c., that I am the Lord, &c. — That all nations may know it by my foretelling these things so long before, and by the wonderful success that I shall give thee, and by my overruling thy heart and counsels, to the deliverance of my people. Or, as Lowth explains it, “My interposing so visibly in behalf of my own people, and returning their captivity by such unexpected means, will convince the heathen part of the world that I am the only true God.”

Ver. 4. I have even called thee by thy name. The Lord saw it proper to be more explicit here, and call Cyrus by name, that he might be the more impelled to obey the commands of the Lord God of heaven and earth, in rebuilding the temple of Jerusalem.

3, 4. Treasures of darkness — Perhaps “darkness” is to offset “riches of secret places” in the parallel member. These treasures were to be taken by Cyrus, or given to him in his various conquests. The amount received from Croesus in Lydia alone was said to be one hundred millions sterling. Added to these were all the resources of Babylon, the “exactress of gold.” Cyrus was to learn from such prosperity, first, that the Lord fulfilled his promise to the letter; and second, that he was the true God, the God of Israel. He had called Cyrus by name as Israel’s redeemer. By this and other facts, Cyrus could not but believe and accept the prophecy as really intended for himself.

V. 5. I girded-I made thee strong and active, and disposed thee for these great and warlike enterprizes.

Verses 4-6. For Jacob my servant’s sake, &c. — The prophet here gives us the reasons why God showed such favour to a prince, who had been addicted to the superstition of his country, and ignorant of the true God, that he prospered all his undertakings, and gave success to all his endeavours. It was, 1st, For Israel’s sake: For Israel, mine elect, I have even called thee, &c. — I have called thee to this honour, and that by name; not for thy own sake, but for Israel’s sake: therefore, neither despise them, though a poor and despised people, nor be puffed up in a great opinion of thyself. I have surnamed thee, though thou hast not known me — I knew and called thee, when thou didst neither know nor think of me; nay, when thou hadst no being. I girded thee, &c. — I made thee strong and active, and fitted and disposed thee for these great and warlike enterprises. It was, 2d, For the sake of all nations; that they might be convinced of the true divinity and almighty power of the God of Israel. That they may know from the rising of the sun, &c., that I am the Lord, &c. — That all nations may know it by my foretelling these things so long before, and by the wonderful success that I shall give thee, and by my overruling thy heart and counsels, to the deliverance of my people. Or, as Lowth explains it, “My interposing so visibly in behalf of my own people, and returning their captivity by such unexpected means, will convince the heathen part of the world that I am the only true God.”

5, 6. I girded thee — Rather, I will gird thee. The Hebrew is future. “Gird thee” means, I will invest thee with royal power and great dignity, a fact that occurred a century and a half later; an evidence of divine prediction that the whole idolatrous world could never gainsay.

V. 6. That-That all nations may know it by my foretelling these things so long before, and by the wonderful success that I shall give thee, and by my over-ruling thine heart and counsels, to the deliverance of my people.

Verses 4-6. For Jacob my servant’s sake, &c. — The prophet here gives us the reasons why God showed such favour to a prince, who had been addicted to the superstition of his country, and ignorant of the true God, that he prospered all his undertakings, and gave success to all his endeavours. It was, 1st, For Israel’s sake: For Israel, mine elect, I have even called thee, &c. — I have called thee to this honour, and that by name; not for thy own sake, but for Israel’s sake: therefore, neither despise them, though a poor and despised people, nor be puffed up in a great opinion of thyself. I have surnamed thee, though thou hast not known me — I knew and called thee, when thou didst neither know nor think of me; nay, when thou hadst no being. I girded thee, &c. — I made thee strong and active, and fitted and disposed thee for these great and warlike enterprises. It was, 2d, For the sake of all nations; that they might be convinced of the true divinity and almighty power of the God of Israel. That they may know from the rising of the sun, &c., that I am the Lord, &c. — That all nations may know it by my foretelling these things so long before, and by the wonderful success that I shall give thee, and by my overruling thy heart and counsels, to the deliverance of my people. Or, as Lowth explains it, “My interposing so visibly in behalf of my own people, and returning their captivity by such unexpected means, will convince the heathen part of the world that I am the only true God.”

5, 6. I girded thee — Rather, I will gird thee. The Hebrew is future. “Gird thee” means, I will invest thee with royal power and great dignity, a fact that occurred a century and a half later; an evidence of divine prediction that the whole idolatrous world could never gainsay.

V. 7. Light-All mens comforts and calamities come from thy hand.

Verse 7. I form the light, and create darkness] It was the great principle of the Magian religion, which prevailed in Persia in the time of Cyrus, and in which probably he was educated, that there are two supreme, co-eternal, and independent causes always acting in opposition one to the other; one the author of all good, the other of all evil. The good being they called LIGHT; the evil being, DARKNESS. That when LIGHT had the ascendant, then good and happiness prevailed among men; when DARKNESS had the superiority, then evil and misery abounded. An opinion that contradicts the clearest evidence of our reason, which plainly leads us to the acknowledgment of one only Supreme Being, infinitely good as well as powerful. With reference to this absurd opinion, held by the person to whom this prophecy is addressed, God, by his prophet, in the most significant terms, asserts his omnipotence and absolute supremacy:— “I am JEHOVAH, and none else;

Forming light, and creating darkness,

Making peace, and creating evil:

I JEHOVAH am the author of all these things.”

Declaring that those powers whom the Persians held to be the original authors of good and evil to mankind, representing them by light and darkness, as their proper emblems, are no other than creatures of God, the instruments which he employs in his government of the world, ordained or permitted by him in order to execute his wise and just decrees; and that there is no power, either of good or evil, independent of the one supreme God, infinite in power and in goodness.

There were, however, some among the Persians whose sentiments were more moderate as to this matter; who held the evil principle to be in some measure subordinate to the good; and that the former would at length be wholly subdued by the latter. See Hyde, Deuteronomy Relig. Vet. Pers. cap. xxii.

That this opinion prevailed among the Persians as early as the time of Cyrus we may, I think, infer not only from this passage of Isaiah, which has a manifest reference to it, but likewise from a passage in Xenophon’s Cyropædia, where the same doctrine is applied to the human mind. Araspes, a noble young Persian, had fallen in love with the fair captive Panthea, committed to his charge by Cyrus. After all his boasting that he was superior to the assaults of that passion, he yielded so far to it as even to threaten violence if she would not comply with his desires. Awed by the reproof of Cyrus, fearing his displeasure, and having by cool reflection recovered his reason; in his discourse with him on this subject he says: “O Cyrus, I have certainly two souls; and this piece of philosophy I have learned from that wicked sophist, Love. For if I had but one soul, it would not be at the same time good and evil, it would not at the same time approve of honourable and base actions; and at once desire to do, and refuse to do, the very same things. But it is plain that I am animated by two souls, and when the good soul prevails, I do what is virtuous; and when the evil one prevails, I attempt what is vicious. But now the good soul prevails, having gotten you for her assistant, and has clearly gained the superiority.” Lib. vi. p. 424.

I make peace, and create evil] Evil is here evidently put for war and its attendant miseries. I will procure peace for the Israelites, and destroy Babylon by war. I form light, and create darkness. Now, as darkness is only the privation of light, so the evil of war is the privation of peace.

Verse 7. I form the light, and create darkness, &c. — All men’s comforts and calamities come from my hand. “It was the great principle of the Magian religion, which prevailed in Persia in the time of Cyrus, and in which probably he was educated, that there are two supreme, coeternal, and independent causes, always acting in opposition one to the other; one, the author of all good, the other, of all evil; the good being they called Light; the evil being Darkness; that, when Light had the ascendant, then good and happiness prevailed among men; when Darkness had the superiority, then evil and misery abounded. All opinion that contradicts the clearest evidence of our reason, which plainly leads us to the acknowledgment of one only Supreme Being, infinitely good as well as powerful. With reference to this absurd opinion, held probably by the person to whom this prophecy is addressed, God, by his prophet, in the most significant terms, asserts his omnipotence and absolute supremacy. I am JEHOVAH, and none else; forming light, and creating darkness; making peace, and creating evil; I JEHOVAH am the author of all these things.” Declaring that there is no power, either of light or darkness, of good or evil, of happiness or misery, independent of the one supreme God, infinite in power and in goodness. — Bishop Lowth.

7. I form the light, and… create evil — Zoroastrianism — the Magian religion — held God to be one and omnipotent, but he was derived from the light principle. The God Jehovah here assumes priority to and creatorship of light. He claims also to be no rival with Ahriman, the evil deity of the East. God himself rejects dualism absolutely. He is the one sole sovereign. “Evil,” as it exists in the world, is the result, not of God’s direct creation, but of actualized possibility likely to occur in beings free to choose the right or the wrong way; such freedom as is essential to moral responsibility. Jehovah lays down his eternal protest against the old Zend or Persian religion.

V. 8. Drop-The righteous and gracious acts of God for his people, shall be so many, as if God rained showers of righteousness out of heaven. Open-Open itself to bring forth those fruits which may be expected from such showers. Them-The heavens and the earth conspiring together. Together-Together with salvation. It-This great work of salvation and righteousness; whereof, tho’ Cyrus is the instrument, I am the author.

Verse 8. Drop down, ye heavens] The eighty-fifth psalm is a very elegant ode on the same subject with this part of Isaiah’s prophecies, the restoration of Judah from captivity; and is, in the most beautiful part of it, a manifest imitation of this passage of the prophet:—

“Verily his salvation is nigh unto them that fear him,

That glory may dwell in our land.

Mercy and truth have met together;

Righteousness and peace have kissed each other.

Truth shall spring from the earth,

And righteousness shall look down from heaven.

Even JEHOVAH: will give that which is good,

And our land shall yield her produce.

Righteousness shall go before him,

And shall direct his footsteps in the way.”

Psalm 85:9-13.

See the notes on these verses.

These images of the dew and the rain descending from heaven and making the earth fruitful, employed by the prophet, and some of those nearly of the same kind which are used by the psalmist, may perhaps be primarily understood as designed to set forth in a splendid manner the happy state of God’s people restored to their country, and flourishing in peace and plenty, in piety and virtue; but justice and salvation, mercy and truth, righteousness and peace, and glory dwelling in the land, cannot with any sort of propriety, in the one or the other, be interpreted as the consequences of that event; they must mean the blessings of the great redemption by Messiah.

Let the earth open, &c.] Jonathan, in his Targum, refers this to the resurrection of the dead; the earth shall be opened, aytym ויחונ veyechon meiteiya, and the dead shall revive. A plain proof that the ancient Jews believed in a future state, and acknowledged the resurrection of the dead. Let them bring forth salvation— “Let salvation produce her fruit”] For wrpyw vaiyiphru, the Septuagint, Vulgate, and Syriac read hrpyw vaiyiphrah; and one MS. has a rasure close after the latter w vau, which probably was h he at first.

Verse 8. Drop down, ye heavens, from above, &c. — It appears from the last clause of this verse, that these are the words of Jehovah himself, commanding blessings to descend upon his people, and exhorting his people willingly and gratefully to receive them, and to walk worthy of them. The passage is strongly figurative, and Vitringa is of opinion, that it “refers primarily to the blessings consequent upon the deliverance from the Babylonish captivity; but secondarily, and in its more complete sense, to that righteousness and salvation liberally imparted to man by the grace of the Messiah.” The words may be thus paraphrased: Let the heavens drop down, or, they shall drop down, as it were, from above, &c. God’s righteous and gracious acts, done for his people, and his blessings conferred upon them, shall be as many and illustrious as if he rained them down from heaven. But let the earth open itself, both to receive those refreshing and fertilizing showers, and to bring forth those fruits which they might be reasonably expected to produce. And let them — The heavens and the earth conspiring together; bring forth salvation — The redemption and deliverance of God’s people from Babylon, by Cyrus, and from ignorance and error, sin and death, by the Messiah. And let righteousness spring up together — Together with salvation. Let the holiness of my people bear some proportion to their privileges and advantages, and the great things I have done for them. I the Lord have created it — I am the author, both of the salvation and of the righteousness which springs up together with it.

Ver. 8. Drop down, ye heavens from above. The Messiah seems here to be invoked, in all his fulness of grace and truth. No man would dispute the correctness of St. Paul’s assertion, that Christ the second Adam was the Lord from heaven. The prophet saw here the flourishing condition of the Jews after their return from captivity, and more especially the grace and glory of the christian church.

8. Pour down righteousness — The first sign of transition from Cyrus to Messiah’s days. God has been elaborately revealed as the true God; there is no allowing the idea, moreover, that he is a rival with the conception of a Magian deity born of the light, and a contender, half-and-half, in a system of dualism. Full conviction ought at this stage to have been furnished that he is the one pure, sole Sovereign of the universe, or there is none. And now the prophet goes off in rapture that Jehovah is, still further, the God of all righteousness, which distils like dew and pours like rain upon the face of the earth. The world, too, through divine ordering, is ready to receive righteousness whether in drops or showers. This transition is to Messianic times; and this figure shows provision for salvation to all, whether gradual or more rapid, and copious to all who are ready to take it as freely offered.

V. 9. Woe-As God here makes many glorious promises to Cyrus, so he pronounces a curse upon them, who should endeavour to hinder him. Contend-Contend, if you please, with your fellow creatures, but not with your creator. Or-He turns his speech to the potter.

Verse 9. Wo unto him that striveth with his Maker— “To unto him that contendeth with the power that formed him”] The prophet answers or prevents the objections and cavils of the unbelieving Jews, disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance: “Nay, but, O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, out of the same lump to make one vessel to honour, and another to dishonour?” Romans 9:20, 21. This is spoken says Kimchi, against the king of Babylon, who insulted the Most High, bringing forth the sacred vessels, drinking out of them, and magnifying himself against God. Or thy work, He hath no hands— “And to the workman, Thou hast no hands”] The Syriac renders, as if he had read, Ëydy פעל היתי ולא velo hayithi pheal yadeycha, “neither am I the work of thy hands;” the Septuagint, as if they had read, Ël ודים ואינ פעלת ולא velo phaalta veeyn yaadim lecha, “neither hast thou made me; and thou hast no hands.” But the fault seems to be in the transposition of the two pronouns; for Ëופעל uphoolcha, read ופעלו uphoolo: and for wl lo, read Ël lecha. So Houbigant corrects it; reading also ופעלו uphoolo; which last correction seems not altogether necessary. The Septuagint, in MSS. Pachom. and I. D. II. have it thus, kai to ergon ouk eceiv ceirav, which favours the reading here proposed.

Verses 9, 10. Wo unto him that striveth, &c. — Bishop Lowth renders this verse, “Wo unto him that contendeth with the power that formed him, the potsherd with the moulder of the clay! Shall the clay say to the potter, What makest thou? And to the workman, Thou hast no hands.” “The prophet,” he thinks, “answers or prevents the objections and cavils of the unbelieving Jews disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance, instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance, Romans 9:20, 21.”

Ver. 9. Let the potsherds strive with the potsherds of the earth. Some critics contend here, that the clay is plastic, and receives the action; yet this clay in the next words is accused of criminally striving against its Maker. Surely we may magnify the power of grace, without the forcing of figures. The words are a rebuke to the Jews for striving against heaven, ever murmuring and complaining that God had not prevented their captivity and ruin, by which the need of emancipation would have been superseded. Every sinner who strives against God, as Pharaoh, as Zedekiah, as Caiaphas did, with all their associates and unbelievers, shall surely perish. This also appears to be the sense in which St. Paul understood the text, in Romans 9.

9, 10. The Lord chooses Cyrus — an outsider to the covenant — to be his servant and medium for forwarding mankind’s redemption, and he is both right and wise in so doing. Yet he knows the temper of his own people to criticise the proceeding, and he thus protests. Woe unto him — God’s yearning to console is often, in this way, at a break through these chapters. He frequently takes occasion thus to show how absurd for man to strive with his Maker — a strong way of putting human preposterousness. See chap. 41:11. Potsherd strive with (or among)… potsherds — Let man be compared with nothing higher than his own kind, certainly not with the infinite God. The tenth verse varies the illustration, but with the same import. A “potsherd” is a dried fragment of a skin bottle, or else a broken piece of pottery, a worthless thing, with which helpless man is compared when he shows discontent with God’s doings. See Jeremiah 18:1-5.

Verses 9, 10. Wo unto him that striveth, &c. — Bishop Lowth renders this verse, “Wo unto him that contendeth with the power that formed him, the potsherd with the moulder of the clay! Shall the clay say to the potter, What makest thou? And to the workman, Thou hast no hands.” “The prophet,” he thinks, “answers or prevents the objections and cavils of the unbelieving Jews disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance, instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance, Romans 9:20, 21.”

9, 10. The Lord chooses Cyrus — an outsider to the covenant — to be his servant and medium for forwarding mankind’s redemption, and he is both right and wise in so doing. Yet he knows the temper of his own people to criticise the proceeding, and he thus protests. Woe unto him — God’s yearning to console is often, in this way, at a break through these chapters. He frequently takes occasion thus to show how absurd for man to strive with his Maker — a strong way of putting human preposterousness. See chap. 41:11. Potsherd strive with (or among)… potsherds — Let man be compared with nothing higher than his own kind, certainly not with the infinite God. The tenth verse varies the illustration, but with the same import. A “potsherd” is a dried fragment of a skin bottle, or else a broken piece of pottery, a worthless thing, with which helpless man is compared when he shows discontent with God’s doings. See Jeremiah 18:1-5.

V. 11. Thus saith-Will you not allow me that liberty which yourselves take, of disposing of my own children and works, as I see fit?

Verse 11. Ask me of things to come— “And he that formeth the things which are to come”] I read rxwyw veyotser, without the w vau suffixed; from the Septuagint, who join it in construction with the following word, o poihsav ta epercomena.

“Do ye question me.”—ynwlavt tishaluni, Chald. recte; præcedit t tau; et sic forte legerunt reliqui Intt.—Secker. “The Chaldee has, more properly, ynwlavt tishaluni, with a t tau preceding; and thus the other interpreters probably read.” The learned bishop therefore reads the passage thus:—

“Thus saith Jehovah, the Holy One of Israel;

And he that formeth the things which are to come;

Do ye question me concerning my children?

And do ye give me directions concerning the work of my hands?”

Verses 11-13. Thus saith the Holy One of Israel, and his Maker — Israel’s Maker. A preface this which always ushers in some gracious promise: see Isaiah 43:1, 3, 14; and 44:6; and 48:17. Ask me of things to come, &c. — The words thus rendered contain a concession, and the sense of them may be this: although the potter doth not give an account to the clay, nor parents to their children, yet I will so far condescend to you as to be at your command in this matter, to give you an account of those great actions of mine for which you quarrel with me. Many interpreters, however, prefer rendering the words interrogatively, thus: Do you, or will you, ask, or question me, of things to come concerning my sons? and concerning the work of my hands will you command me? As if he had said, Will you not allow me the liberty which yourselves take, of disposing of my own children and works as I see fit? Must I give you an account of these matters? Which he does in the words following. I have made the earth, and created man, &c. — The earth and its inhabitants are wholly and solely my creatures, and therefore are absolutely at my disposal. I have raised him up — Namely, Cyrus, named before, verse 1; in righteousness — Not in a way of absolute sovereignty, as I might have done, but most justly to punish the oppressors of my people, to plead the cause of the oppressed, and to manifest my righteousness, truth, and goodness. And I will direct his ways — Will guide and assist him in all his marches, wars, and battles, crowning all his undertakings with success. He shall let go my captives, not for price, &c. — That is, freely, without requiring any ransom for them, as is usual in such cases. Such an exact prediction of events, which depended on the mind and will of Cyrus, is mentioned here as an infallible evidence of the certainty of God’s foreknowledge, and of his being the only true God, because idols could discover no such things.

11-13. Ask me of things concerning my sons — Very differently ought the true Israelite to do. He should ask the Maker of all what is to be the outcome of things in Israel at a time when they seem bordering upon ruin. I… made the earth, and… man — Is it unsafe to leave desperate affairs in his hands? No human workmanship can say of Him that made it, He has no hands. Much of this kind of rebuke can be detected in Isaiah 40:12, 21, 28; 44:24; 45:18; 48:13. Have raised him up — That is, Cyrus. In righteousness — “In” is expressive of element in which, hence, causal. Rightness, on the whole, and from all considerations, has determined the choosing of Cyrus as a leader subordinate with God in setting Israel back into Jerusalem and Zion. Not for price nor reward — Here is God’s word for it, that Cyrus was not moved to co-act with God in relation to Israel from selfish motives. With character like this, Cyrus was worthy to be God’s servant. Add to the reinstating of Israel in Judea, that he restored the treasures and the golden vessels to the temple, which also he helped to rebuild. Shall a true Israelite complain of God?

Verses 11-13. Thus saith the Holy One of Israel, and his Maker — Israel’s Maker. A preface this which always ushers in some gracious promise: see Isaiah 43:1, 3, 14; and 44:6; and 48:17. Ask me of things to come, &c. — The words thus rendered contain a concession, and the sense of them may be this: although the potter doth not give an account to the clay, nor parents to their children, yet I will so far condescend to you as to be at your command in this matter, to give you an account of those great actions of mine for which you quarrel with me. Many interpreters, however, prefer rendering the words interrogatively, thus: Do you, or will you, ask, or question me, of things to come concerning my sons? and concerning the work of my hands will you command me? As if he had said, Will you not allow me the liberty which yourselves take, of disposing of my own children and works as I see fit? Must I give you an account of these matters? Which he does in the words following. I have made the earth, and created man, &c. — The earth and its inhabitants are wholly and solely my creatures, and therefore are absolutely at my disposal. I have raised him up — Namely, Cyrus, named before, verse 1; in righteousness — Not in a way of absolute sovereignty, as I might have done, but most justly to punish the oppressors of my people, to plead the cause of the oppressed, and to manifest my righteousness, truth, and goodness. And I will direct his ways — Will guide and assist him in all his marches, wars, and battles, crowning all his undertakings with success. He shall let go my captives, not for price, &c. — That is, freely, without requiring any ransom for them, as is usual in such cases. Such an exact prediction of events, which depended on the mind and will of Cyrus, is mentioned here as an infallible evidence of the certainty of God’s foreknowledge, and of his being the only true God, because idols could discover no such things.

11-13. Ask me of things concerning my sons — Very differently ought the true Israelite to do. He should ask the Maker of all what is to be the outcome of things in Israel at a time when they seem bordering upon ruin. I… made the earth, and… man — Is it unsafe to leave desperate affairs in his hands? No human workmanship can say of Him that made it, He has no hands. Much of this kind of rebuke can be detected in Isaiah 40:12, 21, 28; 44:24; 45:18; 48:13. Have raised him up — That is, Cyrus. In righteousness — “In” is expressive of element in which, hence, causal. Rightness, on the whole, and from all considerations, has determined the choosing of Cyrus as a leader subordinate with God in setting Israel back into Jerusalem and Zion. Not for price nor reward — Here is God’s word for it, that Cyrus was not moved to co-act with God in relation to Israel from selfish motives. With character like this, Cyrus was worthy to be God’s servant. Add to the reinstating of Israel in Judea, that he restored the treasures and the golden vessels to the temple, which also he helped to rebuild. Shall a true Israelite complain of God?

V. 13. Him-Cyrus. In righteousness-Most justly, to punish the wicked Babylonians, to plead the cause of the oppressed ones, to manifest my righteousness, and truth, and goodness.

Verse 13. I have raised him up] This evidently refers to Cyrus, and to what he did for the Jews; and informs us by whom he was excited to do it.

Verses 11-13. Thus saith the Holy One of Israel, and his Maker — Israel’s Maker. A preface this which always ushers in some gracious promise: see Isaiah 43:1, 3, 14; and 44:6; and 48:17. Ask me of things to come, &c. — The words thus rendered contain a concession, and the sense of them may be this: although the potter doth not give an account to the clay, nor parents to their children, yet I will so far condescend to you as to be at your command in this matter, to give you an account of those great actions of mine for which you quarrel with me. Many interpreters, however, prefer rendering the words interrogatively, thus: Do you, or will you, ask, or question me, of things to come concerning my sons? and concerning the work of my hands will you command me? As if he had said, Will you not allow me the liberty which yourselves take, of disposing of my own children and works as I see fit? Must I give you an account of these matters? Which he does in the words following. I have made the earth, and created man, &c. — The earth and its inhabitants are wholly and solely my creatures, and therefore are absolutely at my disposal. I have raised him up — Namely, Cyrus, named before, verse 1; in righteousness — Not in a way of absolute sovereignty, as I might have done, but most justly to punish the oppressors of my people, to plead the cause of the oppressed, and to manifest my righteousness, truth, and goodness. And I will direct his ways — Will guide and assist him in all his marches, wars, and battles, crowning all his undertakings with success. He shall let go my captives, not for price, &c. — That is, freely, without requiring any ransom for them, as is usual in such cases. Such an exact prediction of events, which depended on the mind and will of Cyrus, is mentioned here as an infallible evidence of the certainty of God’s foreknowledge, and of his being the only true God, because idols could discover no such things.

11-13. Ask me of things concerning my sons — Very differently ought the true Israelite to do. He should ask the Maker of all what is to be the outcome of things in Israel at a time when they seem bordering upon ruin. I… made the earth, and… man — Is it unsafe to leave desperate affairs in his hands? No human workmanship can say of Him that made it, He has no hands. Much of this kind of rebuke can be detected in Isaiah 40:12, 21, 28; 44:24; 45:18; 48:13. Have raised him up — That is, Cyrus. In righteousness — “In” is expressive of element in which, hence, causal. Rightness, on the whole, and from all considerations, has determined the choosing of Cyrus as a leader subordinate with God in setting Israel back into Jerusalem and Zion. Not for price nor reward — Here is God’s word for it, that Cyrus was not moved to co-act with God in relation to Israel from selfish motives. With character like this, Cyrus was worthy to be God’s servant. Add to the reinstating of Israel in Judea, that he restored the treasures and the golden vessels to the temple, which also he helped to rebuild. Shall a true Israelite complain of God?

V. 14. The labour-The wealth gotten by their labour. Thee-Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again. This was in part verified in Jerusalem; but it was much more fully accomplished in the church of the gospel, in the accession of the Gentiles to that church which began in Jerusalem, and from thence spread itself into all the parts of the world. Come over-They shall be taken captive by thee, and willingly submit themselves to thee.

Verse 14. The labour of Egypt— “The wealth of Egypt”] This seems to relate to the future admission of the Gentiles into the Church of God. Compare Psalm 68:32; 72:10; Isaiah 60:6-9. And perhaps these particular nations may be named, by a metonymy common in all poetry, for powerful and wealthy nations in general. See Clarke’s note on “Isaiah 60:1”.

The Sabeans, men of stature— “The Sabeans, tall of stature”] That the Sabeans were of a more majestic appearance than common, is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart, Phaleg, ii. 26, ta swmata esti twn katoikountwn axiologwtera. So also the Septuagint understand it, rendering it andrev uyhloi, “tall men.” And the same phrase, hdm yvna anshey middah, is used for persons of extraordinary stature, Numbers 13:32, and 1 Chronicles 20:6. They shall make supplication unto thee— “They shall in suppliant guise address thee”] The conjunction w vau is supplied by the ancient Versions, and confirmed by fifteen MSS. of Kennicott’s, (seven ancient,) thirteen of Deuteronomy Rossi’s, and six editions, Ëylaw veelayich. Three MSS. (two ancient) omit the w vau before Ëyla elayich at the beginning of the line.

Verse 14. Thus saith the Lord, &c. — Here the prophet turns to Jerusalem, or to the company of returning exiles, and relates some joyful consequence of the deliverance foretold, which probably chiefly respects the future admission of the Gentiles into the church of God. The labour of Egypt — The wealth gotten by their labour; and merchandise of Ethiopia — The gains of their merchandise; and of the Sabeans, men of stature — A tall and strong people; shall come over unto thee — O my city, or church. The sense is, Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again, as in former times. “The words,” says Lowth, “may be supposed, in some degree, verified in Cyrus’s devoting the tribute coming out of those rich provinces of Egypt, Ethiopia, and Seba, to the building and service of the temple.” To which may be added, that some of the succeeding Persian monarchs settled revenues upon the temple for the offering of sacrifices for themselves and their families, Ezra 6:10. And the same was done, in after times, by Alexander the Great, and several of the Syrian and Egyptian kings, 2 Maccab. 3:2, 3, and 5:16.” But “the place is principally meant of the flourishing state of the church, (often described under the figure of a city,) when the Gentile world should come into it, bring in their riches to the support of it, and submit themselves to its government, as being the only seat and temple of truth.” In chains they shall come over — Subdued by the rod of the Messiah’s strength, (Psalm 110:2,) the power of his word, and led captive thereby: they shall confess themselves to be conquered, and shall willingly submit themselves to thee. The subjection of the Gentiles to God’s church is often expressed in Scripture by such metaphors as this; as Psalm 45:5; and 149:8; and 68:18, compared with Ephesians 4:8. They shall make supplication unto thee — To obtain thy favour and society; saying, Surely God is in thee — Or, with thee. We plainly discern that God is on thy side, or in the midst of thee; and therefore we desire to join ourselves with thee; and there is none else — We are now convinced that Jehovah, thy God, is the only true God, and that idols are vain and empty nothings.

Ver. 14. The Sabeans, men of stature. See on Job 1:15.

14, 15. The labour of Egypt — The profits of labour upon her productive soil were the wealth of Egypt. See note on Isaiah 43:3. The restoration to Zion is here contemplated as if already accomplished. The idea of the verse, superadded to that of Isaiah 43:3, is as if it contained a promise of large portions of the Gentile world coming over to Israel when they shall be restored. And as they surrender they shall seem to say: “Only in Israel is God, (EL, Mighty One,) and there is none else, no God, (Elohim,) none for one moment to be called by that name. Verily thou art a God that hidest thyself — Namely, in thy mysterious but gracious providences. The good he designed to bring to his people was not yet made apparent; but his heart of love was yearning over them, and his wisdom employed in working out for them a great deliverance. God… the Saviour — So termed because of his purpose to redeem them from their captivity.

V. 15. Verily-These are the words of the prophet, on contemplation of the various dispensations of God towards his church, and in the world. Hidest-Thy counsels are deep and incomprehensible, thy ways are past finding out.

Verse 15. Verily thou art a God that hidest thyself] At present, from the nations of the world.

O God of Israel, the Saviour] While thou revealest thyself to the Israelites and savest them.

Verse 15. Verily, &c. — These are the words of the prophet, drawn from him by the consideration of the great and various works and dispensations of God toward his church, and in the world; thou art a God that hidest thyself — Namely, from thy people for a season: thy counsels are deep and incomprehensible, and thy ways past finding out; O God of Israel, the Saviour — Who, though thou concealest the grounds and reasons of thy dispensations, and often deferrest to help thy people in the time of distress, yet art still carrying on their deliverance, and the destruction of their enemies, although in a mysterious way. And therefore it is meet that we should patiently wait for the accomplishment of these glorious things here promised us.

Ver. 15. Verily, thou art a God that hidest thyself. Princes act on the great theatre of the world, and do their pleasure. Meanwhile, it is God who sends the Assyrian, as the rod of his anger, against a hypocritical nation: chap. 10:5. He bids the willing Jews also expel the Christians from Jerusalem, hiding himself in a beclouded providence; but it is with the grand design of spreading the gospel throughout the Roman world. So here; a divine and secret impulse moved Cyrus to be the shepherd of Israel’s scattered flock. The Lord’s way is in the sea, his paths in the mighty waters, and his footsteps are not known.

14, 15. The labour of Egypt — The profits of labour upon her productive soil were the wealth of Egypt. See note on Isaiah 43:3. The restoration to Zion is here contemplated as if already accomplished. The idea of the verse, superadded to that of Isaiah 43:3, is as if it contained a promise of large portions of the Gentile world coming over to Israel when they shall be restored. And as they surrender they shall seem to say: “Only in Israel is God, (EL, Mighty One,) and there is none else, no God, (Elohim,) none for one moment to be called by that name. Verily thou art a God that hidest thyself — Namely, in thy mysterious but gracious providences. The good he designed to bring to his people was not yet made apparent; but his heart of love was yearning over them, and his wisdom employed in working out for them a great deliverance. God… the Saviour — So termed because of his purpose to redeem them from their captivity.

Verse 16. They shall be ashamed— “They are ashamed”] The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God’s counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, to the ages of eternity. But there is not only a sudden change in the sentiment, the change is equally observable in the construction of the sentences; which from the usual short measure, runs out at once into two distichs of the longer sort of verse. See Prelim. Dissert. p. 66, &c. There is another instance of the same kind and very like to this, of a sudden transition in regard both to the sentiment and construction in Isaiah 42:17.

“His adversaries”] This line, to the great diminution of the beauty of the distich, is imperfect in the present text: the subject of the proposition is not particularly expressed, as it is in the line following. The version of the Septuagint happily supplies the word that is lost: oi antikeimenoi autw, “his adversaries,” the original word was wyrx tsaraiv.—L.

Verses 16, 17. They — The idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse, shall be ashamed, &c. — Hebrew, µlk rmlkg µgw wvwb, They are ashamed, they are even confounded, all of them; that is, after the completion of this prophecy. They shall go — Hebrew, wklh, they go, to confusion together, the makers of idols — Both the artificers, and the masters that set them on work, and consequently all their worshippers. “The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God’s counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted (verse 17) with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, d[ ymlw[ d[, usque ad secula eternitatis, to the ages of eternity.” — Bishop Lowth.

16, 17. They shall be ashamed… Israel shall be saved — A marked antithesis. The sixteenth verse states the disappointment and disgust with idol religion on the part of its old devotees, (Isaiah 42:17,) both among Gentiles and idolatrous Jews. On the other hand, both faithful and reformed Israel, and converts thereto, with confident mien shall rejoice in conscious salvation now and evermore.

Verses 16, 17. They — The idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse, shall be ashamed, &c. — Hebrew, µlk rmlkg µgw wvwb, They are ashamed, they are even confounded, all of them; that is, after the completion of this prophecy. They shall go — Hebrew, wklh, they go, to confusion together, the makers of idols — Both the artificers, and the masters that set them on work, and consequently all their worshippers. “The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God’s counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted (verse 17) with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, d[ ymlw[ d[, usque ad secula eternitatis, to the ages of eternity.” — Bishop Lowth.

16, 17. They shall be ashamed… Israel shall be saved — A marked antithesis. The sixteenth verse states the disappointment and disgust with idol religion on the part of its old devotees, (Isaiah 42:17,) both among Gentiles and idolatrous Jews. On the other hand, both faithful and reformed Israel, and converts thereto, with confident mien shall rejoice in conscious salvation now and evermore.

Verse 18. He formed it to be inhabited— “For he formed it to be inhabited”] An ancient MS. has yk ki before tbvl lashebeth; and so the ancient Versions.

Verse 18. Thus saith the Lord — Hebrew, Jehovah; that created the heavens, &c. — This description of God is here added, 1st, To detect the vanity of idols, by asserting that none was to be owned as the true God, besides that one Jehovah who made the heavens and the earth, and the inhabitants thereof. 2d, To demonstrate God’s sufficiency to fulfil all these glorious promises made to his church, because he created the world, and upholds it by the word of his power. And, 3d, To manifest his goodness to mankind, inasmuch as he did not create the earth in vain, but for the use and comfort of men, that it might be a fit habitation for them: whence it was easy to infer that he would much more be gracious to his own people.

18, 19. In substance, God repeats the great things he has done to encourage the true Israel, and all who become such, to trust him and forget forever the absurd idol system they countenanced. I am the Lord… there is none else — Still rings, as it were, the never-ending refrain. From this oft-recurring idea there branch two others. (1) Prophecy coming from God is a thing of light — true knowledge; no black art, no voice from the secret, dark place, so necessary to idol prophets. (2) God’s love, shown in creating all things and ruling all affairs, attests itself also toward all his true people. Obeying God’s order to seek unto him, Israel has not to seek in vain, nor long to seek, as do idolaters. God is a real Being, not nonentity, like base, dumb idols.

V. 19. In secret-The Heathen idols deliver oracles in obscure cells and caverns: but I have delivered my oracles to Israel publickly and plainly. In vain-Serve and worship me for nought. As I appointed them work, so from time to time I have given them abundant recompence. Right-I require nothing of my people which is not highly just and good.

Verse 19. I have not spoken in secret, in a dark place of the earth] In opposition to the manner in which the heathen oracles gave their answers, which were generally delivered from some deep and obscure cavern. Such was the seat of the Cumean Sybil:—

Excisum Euboicæ latus ingens rupis in antrum.

VIRG. Æn. vi. 42.

“A cave cut in the side of a huge rock.”

Such was that of the famous oracle at Delphi; of which, says Strabo, lib. ix., fasi d~ einai to manteion antron koilon meta baqouv, ou mala eurustomon. “The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide.” And Diodorus, giving an account of the origin of this oracle, says “that there was in that place a great chasm or cleft in the earth; in which very place is now situated what is called the Adytum of the temple.” Aduton, sphlaion, h to apokrufon merov tou ierou. Hesych. “Adytum means a cavern, or the hidden part of the temple.”

I the Lord speak righteousness, I declare things that are right— “I am JEHOVAH, who speak truth, who give direct answers.”] This also is said in opposition to the false and ambiguous answers given by the heathen oracles, of which there are many noted examples; none more so than that of the answer given to Crœsus when he marched against Cyrus, which piece of history has some connexion with this part of Isaiah’s prophecies. Let us hear Cicero’s account of the Delphic answers in general, and of this in particular: Sed jam ad te venio,

O sancte Apollo, qui umbilicum certum terrarum obsides, Unde superstitiosa primum sæva evasit vox fera.

Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione sæpissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quæ ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea,

Crœsus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset. Deuteronomy Divinat. ii. 56.

Mountainous countries, and those which abounded in chasms, caves, and grottos, were the places in which oracles were most frequent. The horror and gloom inspired by such places were useful to the lying priests in their system of deception. The terms in which those oracles were conceived, (they were always ambiguous, or equivocal, or false, or illusory,) sometimes the turn of a phrase, or a peculiarity in idiom or construction which might be turned pro or con, contained the essence of the oracular declaration. Sometimes, in the multitude of guesses, one turned out to be true; at other times, so equivocal was the oracle, that, however the thing fell out, the declaration could be interpreted in that way, as in the above to Crœsus, from the oracle at Delphi, which was: If Crœsus march against Cyrus, he shall overthrow a great empire: he, supposing that this promised him success, fought, and lost his own, while he expected to destroy that of his enemy. Here the quack demon took refuge in his designed ambiguity. He predicted the destruction of a great empire, but did not say which it was; and therefore he was safe, howsoever the case fell out. Not one of the predictions of God’s prophets is conceived in this way.

Verse 19. I have not spoken in secret, in a dark place, &c. — This is declared in opposition to the manner in which the heathen oracles gave their answers; which were generally delivered not only darkly and doubtfully, but from obscure cells and caverns of the earth: such was the seat of the Cumean Sibyl:

“Excisum Euboicæ latus ingens rupis in antrum.”

“A spacious cave within its farmost part

Was hew’d, and fashion’d by laborious art:

Through the hill’s hollow sides —”

VIRG. ÆN., 6:42.

Such was that of the famous oracle at Delphi: of which, says Strabo, lib. 9., “The oracle is said to be, antron koilon meta baqouv, ou mala eurustomon, a hollow cavern of considerable depth, with an opening not very wide.” And Diodorus, giving an account of the same oracle, says, “There was in that place a great chasm, or cleft, in the earth; in which very place is situated what is called Adytum;” that is, the cavern, or hidden part of the temple. Jehovah, on the contrary, delivered his oracles to Israel publicly and plainly. I said not to the seed of Jacob, Seek ye me in vain — Serve and worship me for naught. As I appointed them work, so from time to time I have given them abundant recompense. I Jehovah speak righteousness, &c. — That which I promise is true, and that which I command is just and good. I require nothing of my people but what is righteous in itself, and for their real advantage: whereas the idols, or their priests rather, command their worshippers to do many sinful and shameful things, even in their worship, as is most notorious. Bishop Lowth renders this clause, I am Jehovah, who speak truth, who give direct answers; observing, “This also is said in opposition to the false and ambiguous answers given by the heathen oracles; of which there are many noted examples.”

Ver. 19. I have not spoken in secret, in a dark place of the earth. The holy oracles were not muttered among the shades, nor from subterranean caverns like the incantations of the wizards, the sibyls, or pythonesses of the heathen. 1 Samuel 28:8. Isaiah 8:9. 19:3. The sacred oracles seek no concealment, but on the contrary, court examination and enquiry, both at the hand of enemies and friends, and are fully capable of sustaining the strictest scrutiny. When the righteous Lord promulgated his holy law, and entered into covenant with his people, it was not done in a corner, but on the top of a mountain burning with fire, in presence of thousands of the people, and accompanied with the ministration of innumerable angels. The predictions delivered by the prophets were not addressed to a small handful of people, dwelling in some remote or obscure part of the earth, but to a people distinguished above all others by the peculiar favour of providence, and situate in the very centre of the ancient world, amidst all the learning and science of Greece and Rome. When the gospel was promulgated the disciples received a commission from the Lord, that what they had heard of him in secret they were to proclaim on the house top; and the miracles and signs and mighty deeds wrought in confirmation of their testimony were done in presence of great multitudes, and before their bitterest adversaries. So far from speaking in secret, in a dark place of the earth, as did all the pretenders to divination, to signs and lying wonders, the lively Oracles have evermore sought the utmost publicity, and challenged the severest tests of truth. Doth not wisdom cry, and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. Proverbs 8:1-3. And of the ministry of the apostles it is declared, that their sound went into all the earth, and their words unto the ends of the world. Romans 10:18. How grand and distinguishing therefore is the character of divine revelation, when contrasted with the guile, the artifice and affected mysteries of every species of false religion.

18, 19. In substance, God repeats the great things he has done to encourage the true Israel, and all who become such, to trust him and forget forever the absurd idol system they countenanced. I am the Lord… there is none else — Still rings, as it were, the never-ending refrain. From this oft-recurring idea there branch two others. (1) Prophecy coming from God is a thing of light — true knowledge; no black art, no voice from the secret, dark place, so necessary to idol prophets. (2) God’s love, shown in creating all things and ruling all affairs, attests itself also toward all his true people. Obeying God’s order to seek unto him, Israel has not to seek in vain, nor long to seek, as do idolaters. God is a real Being, not nonentity, like base, dumb idols.

V. 20. Draw near-To hear what I have said, and am now about to say. Of the nations-The remnant of the Gentiles, who survive the many destructions, which I am bringing upon the Heathen nations.

Verses 20-22. Draw near together — To attend to what I have said, and am now about to say again, concerning the vanity of your idols; ye that are escaped of the nations — Ye that survive those many and great destructions which I am bringing upon heathen nations for their abominable idolatries and other wickedness. Let those dreadful judgments upon others, and God’s great mercy in sparing you, awaken you to a more impartial and serious consideration of this subject, and induce you to renounce those idols which have now manifested their inability to afford any help to those who serve and trust in them. They have no knowledge, &c. — See on Isaiah 44:9, 17, 18. Let them take counsel together — To maintain the cause of their idols. See on Isaiah 41:22; and 43:9; and 44:7. Look unto me, &c., all ye ends of the earth — Upon these considerations I call upon all people, from one end of the earth to the other, to cast away their idols, and to turn their eyes and hearts to me, expecting salvation from me, and from me only; and they shall not be disappointed. And this is not only an exhortation to the Gentiles to turn from idols to God, but a prediction that they shall turn to him, and look unto Christ, who is and will be the author of eternal salvation to all that obey him, whether Jews or Gentiles, which is confirmed by the following verse.

20. Assemble… and come — The challenge again (Isaiah 41:21; 42:9) to try him and prove that he is an Infinite Reality. Escaped of the nations — The “escaped” are those who have survived the divine judgments which sweep over the idolatrous world. Have no knowledge — Silly idolaters have none. With such, reason and conscience are perverted, truth and error exchange meanings, good sense goes for nothing. The “escaped” ones seem, in this verse, invited to a convocation for a somewhat different object from the one in Isaiah 41:1, namely, to test the question of prediction, to reason with those demented ones yet in favour of idols.

V. 21. Take counsel-To maintain the cause of their idols. This-This great work, Babylon’s destruction, and the redemption of God’s people.

Verse 21. Bring them near; yea, let them take counsel together] For wx[wy yoatsu or yivvaatsu, let them consult, the Septuagint read ידעו yedau, let them know: but an ancient MS. has יועדו yoedu, let them come together by appointment; which may probably be the true reading.

Verses 20-22. Draw near together — To attend to what I have said, and am now about to say again, concerning the vanity of your idols; ye that are escaped of the nations — Ye that survive those many and great destructions which I am bringing upon heathen nations for their abominable idolatries and other wickedness. Let those dreadful judgments upon others, and God’s great mercy in sparing you, awaken you to a more impartial and serious consideration of this subject, and induce you to renounce those idols which have now manifested their inability to afford any help to those who serve and trust in them. They have no knowledge, &c. — See on Isaiah 44:9, 17, 18. Let them take counsel together — To maintain the cause of their idols. See on Isaiah 41:22; and 43:9; and 44:7. Look unto me, &c., all ye ends of the earth — Upon these considerations I call upon all people, from one end of the earth to the other, to cast away their idols, and to turn their eyes and hearts to me, expecting salvation from me, and from me only; and they shall not be disappointed. And this is not only an exhortation to the Gentiles to turn from idols to God, but a prediction that they shall turn to him, and look unto Christ, who is and will be the author of eternal salvation to all that obey him, whether Jews or Gentiles, which is confirmed by the following verse.

21. Tell ye… this — This what? Whether any one of idol worshippers has had from his god knowledge that Israel is to be restored to Zion? From what date in the past has an idol predicted this? Have not I the Lord alone done this? The controversy with idols takes this shape now. Moreover, “I, the only one able to predict, am a just God and a Saviour; can carry out what I have predicted, and will do it.”

Verse 22. Look unto me, and be ye saved, &c.] This verse and the following contain a plain prediction of the universal spread of the knowledge of God through Christ; and so the Targum appears to have understood it; see Romans 14:11; Philippians 2:10. The reading of the Targum is remarkable, viz., yrmyml wnpta ithpeno lemeymri, look to my WORD, o Logov, the Lord Jesus.

Verses 20-22. Draw near together — To attend to what I have said, and am now about to say again, concerning the vanity of your idols; ye that are escaped of the nations — Ye that survive those many and great destructions which I am bringing upon heathen nations for their abominable idolatries and other wickedness. Let those dreadful judgments upon others, and God’s great mercy in sparing you, awaken you to a more impartial and serious consideration of this subject, and induce you to renounce those idols which have now manifested their inability to afford any help to those who serve and trust in them. They have no knowledge, &c. — See on Isaiah 44:9, 17, 18. Let them take counsel together — To maintain the cause of their idols. See on Isaiah 41:22; and 43:9; and 44:7. Look unto me, &c., all ye ends of the earth — Upon these considerations I call upon all people, from one end of the earth to the other, to cast away their idols, and to turn their eyes and hearts to me, expecting salvation from me, and from me only; and they shall not be disappointed. And this is not only an exhortation to the Gentiles to turn from idols to God, but a prediction that they shall turn to him, and look unto Christ, who is and will be the author of eternal salvation to all that obey him, whether Jews or Gentiles, which is confirmed by the following verse.

22. Look unto me, and be ye saved — The “just God” is of most tender mercy also, and here invites all the ends of the earth to be “saved” in like manner with Israel.

V. 23. In righteousness-It is what I will faithfully perform. Return-Without effect. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business. Every tongue-Not only the Jews, but all nations.

Verse 23. I have sworn by myself] yrmymb bemeymri, by my WORD: and the word-µgtp pithyam, or saying, to distinguish it from the personal substantial WORD meymra, mentioned before. See the Targum. The word is gone out of my mouth— “Truth is gone forth from my mouth; the word”] So the Septuagint distinguish the members of the sentence, preserving the elegance of the construction and the clearness of the sense.

Verse 23. I have sworn by myself — Which is the highest and most solemn oath possible, Hebrews 6:13; and therefore signifies that the matter, thus confirmed, is of extraordinary importance. The word is gone out of my mouth in righteousness — It is what I will faithfully perform. And shall not return — Namely, unto me void, or without effect, as this phrase is more fully delivered, Isaiah 55:11. It is a metaphor taken from ambassadors, who sometimes return to their princes without any success in their business. That unto me every knee shall bow — Not only the Jews, but all nations shall worship me, and submit to my laws: which is signified by the bowing of the knee, a posture of reverence and subjection, and by one eminent part of God’s worship, swearing by his name. Surely shall one say — Or, shall he say, each or every one of these, who, he now declared, should bow their knees to God, &c. In the Lord — Hebrew, Jehovah. By, or from God alone, or the Messiah, who is the true Jehovah as well as man; have I righteousness — To justify me from all things, from which I could not be justified by the law of Moses. See Acts 13:39. This plainly points us to the Messiah, whose very name is the Lord our righteousness, Jeremiah 23. 6; and whose great business it was to bring in everlasting righteousness, Daniel 9:24; and who of God is made unto us righteousness, 1 Corinthians 1:30. And strength — Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties. The sense is, The Gentiles shall expect and obtain from Christ both justification, or forgiveness of sins by his blood, and sanctification by his Spirit. Even to him shall men come — The Gentiles shall come to Christ, either, 1st, By constraint, or necessity, to be judged by him at the last day: or, 2d, Willingly by prayer to seek, and by faith to receive, righteousness and strength from him. Coming to Christ is put for believing on him, Matthew 11:28; John 5:50, and 6:35-37, and elsewhere. And, or, but, all that are incensed against him — All his implacable enemies shall be brought to shame and punishment.

23. Unto me — To God as supreme. His claim cannot be set aside. Every knee shall bow — Thus acknowledging him as the only supreme One. Every tongue shall swear — Same idea made lucid to all. Every being in the universe shall make confession, having the character of an oath, that Jehovah is all-supreme, righteous, just, yet merciful. Angels, devils, and men, shall confess. The reader will recall St. Paul’s use of this passage (Romans 14:11) to show how all men shall confess accountability to God.

V. 24. In the Lord-By or from God alone, or the Messiah, who is the true Jehovah as well as man. Righteousness-To justify me from all things which I could not be justified by the law of Moses. Strength-Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties. Men-The Gentiles shall come to Christ. Ashamed-But all his implacable enemies shall be brought to shame.

Verse 24. Surely, shall one say, In the Lord have I righteousness and strength— “Saying, Only to JEHOVAH belongeth salvation and power”] A MS. omits yl li, unto me; and instead of rma yl li amar, he said or shall say unto me, the Septuagint read, in the copy which they used, rmal lemor, saying. For aby yabo, HE shall come, in the singular, twelve MSS. (three ancient) read waby yabeu, plural; and a letter is erased at the end of the word in two others: and so the Alexandrine copy of the Septuagint, Syriac, and Vulgate read it. For twqdx tsedakoth plural, two MSS. read tqdx tsidkath, singular; and so the Septuagint, Syriac, and Chaldee. Probably these are the words of Cyrus, who acknowledged that all his success came from Jehovah. And this sentiment is in effect contained in his decree or proclamation, Ezra 1:2: “Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth,” &c. ISAIAH

24, 25. In the Lord have I righteousness — This declaration will not be a forced oath of allegiance and homage. He shall know that God is so loving and just, and he so undeserving and lost, that he will come of his own hearty will to him. The incorrigible will be compelled in conscience and reason to confess also, but will hold out still in rebellion.

V. 25. All-All Israelites indeed, whether Jews or Gentiles.

Verse 25. In the Lord shall all the seed of Israel — All Israelites indeed, whether Jews or Gentiles; all believers, who are frequently called God’s Israel in Scripture; be justified — Acquitted, both from real guilt before God, and from all false aspersions before the world; for this justification of the true Israel is opposed to their enemies being ashamed, verse 24; which seems to be intended of their public shame and confusion before God and men. And shall glory — They shall not only receive him, but they shall rejoice and triumph in him as their God and portion.

24, 25. In the Lord have I righteousness — This declaration will not be a forced oath of allegiance and homage. He shall know that God is so loving and just, and he so undeserving and lost, that he will come of his own hearty will to him. The incorrigible will be compelled in conscience and reason to confess also, but will hold out still in rebellion.