Isaiah 45

The subject is much the same with that of the former chap- • * ter, concerning Cyrus’s commission from God, and the successes he will bless him with: then follows an ex-’ hortation to the people, to wait God’s time for their de- • liverance, who is not unmindful of them, and. will magnify his own glory in their salvation. In the latter part of the chapter, the prophet seems to carry his views to • another restoration of his people at the latter times, when they shall be converted to the Christian faith, and return from their several dispersions. Ver.l. J. HUS saith the Lord to his anointed, to Cyrus.] God gives the title of anointed to Cyrus, the same which is usually given to David and other kings of the Jews, who were God’s immediate deputies, to shew that he was raised up to be an immediate instrument of Providence, in restoring the Jews’ captivity. Many of the ancient fathers understand this verse of Christ; which opinion was partly occasioned by some of the copies of the Septuagint, which read KvpUo for Kvpy, which reading is followed by Barnabas in his epistle, (chap. 12.) as also by Tcrtullian, Cyprian, and others. But that the deliverance here foretold was a figuro of the redemption to be accomplished by Christ, plainly appears from several passages in this chapter, and particularly from ver. 8. 17. 20, &c. And as our learned Mr. Thorndikc hath observed, Cyrus may as well be a figure of Christ as Nebuchadnezzar. Antiochus Epiphanes, tho prince of Tyre, and other idolatrous and persecuting tyrants, arc spoken of in the prophets, as types and forerunners of antichrist. (Sec his book De Jure finiend. Controvers, cap. 4. p. 58.) Whose right hand I have holden.] See xli. 10. And I will loose the loi7is of kings.] As girding, or gird* ing the loins, signifies enduing with strength; (see ver. 5.) so loosing the loins is taking away men’s strength or courage, and leaving them no power to make resistance. (See Dan. v. 6. and the notes upon Isa. v. 27.) To open before him the two-leaved gates.] To give him admittance into cities and palaces. (See the following verse.) dence: God sets up one kingdom, that of Cyrus, and pulls down another, the Babylonian monarchy. i [I form the light, and I create darkness,,] Dr. Prideaux hath given a clear account of this sentence: " These words (saith he) being directed to Cyrus king of Persia, must be understood as spoken to the Persian sect of the Magians, who held light and darkness, good and evil, to be the supreme beings, without acknowledging the great God who is superior to them both." (Script. Connect. paT. i. p. 215. edit. 8vo.) In opposition to this opinion, the prophet instructs king Cyrus, that light and darkness, good and evil, are under the direction and disposal of Almighty God.]. [chap, xlv/ bolh Jews and Christians interpret of the days of the Messias.

Isaiah 45:2

I tvill go before thee, and make the crooked places straight. See the note on xl. 3. [I tvill break in pieces the gates,of brass.] To every side of the great wall which encompassed Babylon, Nebuchadnezzar made five-and-twenty gates of solid brass, amounting in all to a hundred. Sec Dr. Prideaux, ad ann. A. C.

Isaiah 45:3

And I will give thee the treasures of darkness, and hidden riches of secret places. Such as are laid up safe, and never see the light. Grotius hath observed out of Pliny, what immense riches Cyrus found in liis conquests: the Babylonian empire being of ancient fame and greatness, and Asia that part of the world which was most remarkable, at that time, for its riches and luxury. That thou mayest know tltat I the Lord, which call thee by thy name, am the God of Israel.] That I, the Lord, who have so highly favoured thee, (see the note on xliii. 1.) and have mentioned thy name so long beforehand, as the peculiar instrument of my providence, am the only true God, and Israel is my people.

Isaiah 45:4

I have surnamed thee, though thou hast not hioivn vie. Beside the name of Cyrus, I have given thee the surname of my anointed, and my shepherd, and I have taken this particular notice of thee, not for thine own sake, Who art a stranger to the true God, but for the sake of my people Israel, that thou mayest be their deliverer.

Isaiah 45:5

I girded thee, though thou hast not knoicn me. It is I that endued thee with strength for war, (see Psal. xviii. 39.) though thou art ignorant of me. Cyrus was bred among idolaters, but afterward was instructed by the Jews in the knowledge of the true God, as appears from Ezra i. 2.

Isaiah 45:6

That they may knoiv from the rising of the sun, and from the west, that there is none besides me. 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. (See Psal. cii. 15, 16.)

Isaiah 45:7

I form the light, and create darkness; I make peace, and create evil. The latter part of the sentence explains the former: light being often put for happiness, and darkness for adversity. The sense is, that all the vicissitudes of good or ill success are to be ascribed to Provi-

Isaiah 45:8

Drop down, ye heavens, from above, &c. A passionate wish of the people to see those blessed times in which heaven and earth should, conspire to illustrate God’s righteousness (or faithfulness), and advance man’s happiness. (Compare Psal. Ixxxv. 11.) This was in some measure verified upon the return from captivity, when the laws and worship of God were re-established; but must certainly look farther than that deliverance, even to him that was to be the Lord our righteousness, and the author of eternal salvation. (See the note upon ver. 1.)

Isaiah 45:9

Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth, &c. In reference to that earnest wish, mentioned ver. 8. the prophet warns the people not to be too impatient, but to wait God’s time for the accomplishing this redemption. Men may contend or argue with their equals, saith he, with those who are made of the same clay with themselves, but they must not presume to inquire of God the reasons of his proceedings, or find fault with his works of creation or providence, as if they were not wisely contrived or well-timed. He hath no hands. 2 The expression either means, he had no hand in making’it, or, he hath no contrivance, it is not well put together.

Isaiah 45:10

Woe to him that saith to his father, What begetiest thou?. The same question varied: he who findcth fault with second causes, does indirectly blame God Almighty, the original cause of all things; for the instruments of providence are all in God’s hands, and they act according to those measures which he directs.

Isaiah 45:11

Thus saith the Lord,’ the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons; and concerning the work of my hands command ye me. Some read the latter part of the verse by way of interrogation, Do you ask of me? &c. and take it in the same sense with the two former verses, for a proof of their presumptiou, who were too inquisitive into the reasons of God’s purposes. But I rather understand it with our English translation in a favourable sense; which is confirmed by the introduction, Thus saith the Lord, the Holy One of Israel: a preface which always ushers in some gracious promise. (Compare xliii. 1. 3. 14. xliv. 6. xlviii. 17.) So I take the words to import thus much: That although God be not obliged to render an account of his proceedings to his creatures; yet he is graciously pleased to comply with their curiosity, and to resolve any questions which are proposed concerning the final issue of his people’s captivity. Nay, he represents himself as ready to serve them, and to do every thing that can be desired in favour of his elect, those whom he calls here his sons, and the work of his hands. * (Compare xxix. 23. Jcr. xxxi. 9.)

Isaiah 45:12

I have made the earth, and created man upxm it, &c. The words assure us, that God is able to make good whatever he promises; (Compare xlii. 5. xliv. 24.)

Isaiah 45:13

I have raised him tip in righteousness. This is to be immediately understood of Cyrus, whom God raised up to be the instrument of executing the Divine justice upon the Babylonians, and fulfilling God’s mercy towards the Jews. In this particular he was a type of Christ, as hath been observed upon xli. 2. He shall build my city.] He shall give orders for the building it, (Ezra i. 2.) [He shall build my city.] Cyrus only gave order for the building of the temple; (Ezra i. 2.) but the consequence of that would be the rebuilding of the city, as being the metropolis of the kingdom, and the place to which the whole nation were to repair at their solemn feasts. Compare xliv. 28.] •. And he shall let go my captives, not for price nor reward, saith the Lord of hosts.] Princes are commonly governed by politic considerations, and expect a reward for their labour. (See Ezek. xxix. 18.) There being nothing of that kind to move Cyrus to restore the Jewish captivity, that resolution could proceed only from a Divine impulse. The words may likewise be fitly applied to the freedom of that redemption which Christ hath obtained for us. (Compare lii. 3.)

Isaiah 45:14

The labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, &c. This verse cannot be understood of Cyrus’s conquests, as Grotius and some others do explain it; for the words thee and thine so often repeated in this verse, are all of the feminine gender in the Hebrew, and consequently must be understood of Jerusalem, the city mentioned ver. 13. Therefore I conceive 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 adorning and support of it, and submit themselves to its government, as being the only seat and temple of truth. (Compare xviii. 7. xxiii. 18. xlix. 23. lx. 9, 10.14. 16. Psal. lxviii.30, 31.) The words may be supposed in some degree verified, in Cyrus’s devoting the tribute coming out of those rich pro T vinccs of Egypt, Ethiopia, and Seba, to the building and service of God’s temple. Some of the succeeding Persian monarchs settled revenues upon the temple for the offering sacrifices for themselves and their families. (See Ezravi. 10.) The same was done in aftcrtimes by Alexander the Great, and several of the Syrian and Egyptian kings, (see 2 Maccab. iii. 2, 3. v. 16.) and some of the Roman emperors, as may be seen in Joscphus, particularly lib. ii. de Bell. Jud. cap. 17. and Philo’s Legatio ad Caium. Ethiopia probably means here Arabia, being joined to Seba. (See the note on xliii. 3.) Men of stature.] The Chaldce paraphrast explains it by men of merchandise, such as deal in weights and measures; which sense agrees very well with the Hebrew, and better with the scope ofthe place than the common interpretation. In chains they shall come over. ~] They shall confess themselves to be conquered, and yield submission. The phrase alludes to the custom of carrying captives in triumph with chains about their necks: sec Psal. cxlix. 8. which Psalm

Isaiah 45:15

Verity thou art a God that hidest thyself, &c. This may be understood with respect to the unsearchableness of God’s counsels, spoken of before, ver. 9, 10. in which senso our first translators at the Reformation understood it, and render the verse, O how profound art ihou, the God and Saviour of Israel! Or else it may be spoken with regard to the times when God hid away his face, and seemed to neglect his people. (Compare lvii. 17. Psal. xliv. 24.) Whereas he doth now openly shew himself in their favour, to the shame and confusion of idolaters, as it follows in the next verse.

Isaiah 45:16

They shall go to confitsion together that are makers of idols. See the note on ver. 6. This and many other passages, where the prophet foretells the confusion and destruction of idolatry, have a plain aspect upon the overthrow of the heathen idolatry, upon the planting of the gospel.

Isaiah 45:17

But Israel shall be saved in the Lord with an everlasting salvation. This must relate to the times of the gospel. (See the notes upon ver. 18. 23.)

Isaiah 45:18

For thus saith the Lord that created the heavens, God himself that formed the earth — he createditnot in vain, he formed it to be inhabited. The words are commonly explained to this purpose, that if God did not create the world to lie empty and uninhabited, much less will he suffer the lot of his own inheritance, Judea, to lie desolate, but will certainly restore its captivity: the establishing a political government being sometimes expressed by creation: (sec the note on li. 10.) but I think this sense hardly comes up to the full import of the words. Mr. Mede, p. 578. of his Works, hath observed, that at the eleventh verse God condescends to declare to his servants the things that are to come: and St. Paul hath applied the twenty-third verse to the day of judgment; (Rom. xiv. 11.) so that, in that learned person’s judgment, the scope of the place directs us to explain it of that new heaven and new earth wlierein dwells righteousness, which, St. Peter tells us, we are to expect at the end of the world, according to God’s promise; (2 Pet. iii. 13.) which promise must relate to some of the prophecies of the Old Testament,* which speak of that matter. This earth, the text saith, God created not in vain; that is, not to be subject to vanity, as the present earth is/ (see Rom. viii. 20.) but to be inhabited by the mystical Israel, who shall be saved with an everlasting salvation, (ver. 17.) These are the same who are called the escaped of the nations, (ver. 20.) and those that are saved but of all the ends of the mrth, (ver. 22.) What is said also in ver. 14. hath some relation to the latter times, as may be gathered by comparing it with some of the parallel textsrefcrred to in the notes.

Isaiah 45:19

I have not spoken in secret, in a dark place of the earth. I have delivered my laws and will plainly and perspicuously, not in dark and dubious terms, such as the heathen oracles were delivered in, which were spoken out of eaves and grottos. ■ I said not, Seek ye me in vain.] The worship of idol? is often condemned as vanity and lost labour. (See the following verse, and chap. xliv. 20. Jer. x. 5.)’ J the Lord speak righteousness.] My laws are all of them holy, just, and good: whereas the profoundest mysteries of the heathen gods consisted in impuro and obscene rites. »

Isaiah 45:20

Draw near together ye that are escaped of the nations. Ye Jews, that arc returned home from the several parts of the world, whither ye have been dispersed, assemble yourselves together, and return solcinn thanks to God for your deliverance; and consider what proofs he hath given of his power, in protecting his people, sufficient for ever to confound and silence the idols and their worshippers. Mr. Mede, p. 915» of his Works, supposes those that are escaped of the nations here, to be the same with the nations of them that are saved, or escape, mentioned Rev. xxi. 24. and thinks this interpretation is confirmed by ver. 22. of this chapter; Look ttnto me, and be ye saved, all the ends of the earth. (See likewise ver. J 8.)

Isaiah 45:21

Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient tune?. A general challenge to the idols, to give such proofs of their divinity, by foreshowing things to come. (Compare xli. 1. 22. xliii. 9. xliv. 7.) Who hath told it from that lime?] Or rather, from the beginning. (See note on xliv. 8.) -

Isaiah 45:22

Look unto me, and be ye saved, all the ends of the earth. This relates to the calling of the gentiles, and especially to the bringing in the fulness of the gentiles at the end of the world. (See Rom. xi. 25. Matt. xxiv. 14. and the following note.) Ver* 23. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, &,e.] That is, it shall be fully accomplished. (Compare lv. 11.) Here God confirms by an. oath the truth of what was foretold, vcri 22. That the time should certainly come when all the world should give glory to him, by paying him solemn worship and adoration, and by swearing or professing alle-r gianee to him. (See note on xix. 18.) And this shall be verified both in the gentiles, (ver. 22) and in the Jews, (ver. 25.) who, after the fulness of the gentiles is come in, shall all be saved, as St Paul tells us, Rom. xi. 25. 26.. The same apostle applies this text to the day of judgment, (Rom. xiv. 11.) when it will receive its utmost accomplishment; not only wicked men, but even apostate spirits, being summoned to appear before the tribunal of God and Christ. (Compare Philip, ii. 10.) We may farther observe, that what the prophet speaks here in the person of God, is applied by St. Paul to Christ/ i. e. to the second person of the blessed Trinity. See like instances in vi. 1. compared with John xii. 41. in viii. 14. compared with Rom. ix: 33. and 1 Pet. ii. 8. in Psal. eii. 25. compared with Ileb. i. 10. Many more such instances might be given, and all of them are plain proofs of the Divinity of Christ, and that the prophets of the Old Testament had all along an eye to the times of the New, and spoke of the Messias as God. (See more of that matter in the notes upon xlviii. 16.) i.

Isaiah 45:24

Surety, shall one say, In the Lord have I righteousness and strength. This likewiso is very applicable to Christ, who is called the Lord our righteousness, Jer. xxiii. 5. and is made xinto us righteousness,! Cor. i. 30., *

Isaiah 45:25

In the Lord shall all the seed of Israel be justified. The sense is the same* with the beginning of the former, verse: to be justified, is a term taken from the forms of