Text -- Isaiah 45:18-25 (NET)

45:18 For this is what the Lord says, the one who created the sky– he is the true God, the one who formed the earth and made it; he established it, he did not create it without order, he formed it to be inhabited– “I am the Lord, I have no peer. 45:19 I have not spoken in secret, in some hidden place. I did not tell Jacob’s descendants, ‘Seek me in vain!’ I am the Lord, the one who speaks honestly, who makes reliable announcements. 45:20 Gather together and come! Approach together, you refugees from the nations! Those who carry wooden idols know nothing, those who pray to a god that cannot deliver. 45:21 Tell me! Present the evidence! Let them consult with one another! Who predicted this in the past? Who announced it beforehand? Was it not I, the Lord? I have no peer, there is no God but me, a God who vindicates and delivers; there is none but me. 45:22 Turn to me so you can be delivered, all you who live in the earth’s remote regions! For I am God, and I have no peer. 45:23 I solemnly make this oath– what I say is true and reliable: ‘Surely every knee will bow to me, every tongue will solemnly affirm; 45:24 they will say about me, “Yes, the Lord is a powerful deliverer.”’” All who are angry at him will cower before him. 45:25 All the descendants of Israel will be vindicated by the Lord and will boast in him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 45:19

The Heathen idols deliver oracles in obscure cells and caverns: but I have delivered my oracles to Israel publickly and plainly.

Wesley: Isa 45:19

Serve and worship me for nought. As I appointed them work, so from time to time I have given them abundant recompence.

Wesley: Isa 45:19

I require nothing of my people which is not highly just and good.

Wesley: Isa 45:20

To hear what I have said, and am now about to say.

Wesley: Isa 45:20

The remnant of the Gentiles, who survive the many destructions, which I am bringing upon the Heathen nations.

Wesley: Isa 45:21

To maintain the cause of their idols.

Wesley: Isa 45:21

This great work, Babylon's destruction, and the redemption of God's people.

Wesley: Isa 45:23

It is what I will faithfully perform.

Wesley: Isa 45:23

Without effect. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business.

Wesley: Isa 45:23

Not only the Jews, but all nations.

Wesley: Isa 45:24

By or from God alone, or the Messiah, who is the true Jehovah as well as man.

Wesley: Isa 45:24

To justify me from all things which I could not be justified by the law of Moses.

Wesley: Isa 45:24

Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties.

Wesley: Isa 45:24

The Gentiles shall come to Christ.

Wesley: Isa 45:24

But all his implacable enemies shall be brought to shame.

Wesley: Isa 45:25

All Israelites indeed, whether Jews or Gentiles.

JFB: Isa 45:18

(See on Isa 45:12).

JFB: Isa 45:18

Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall be inhabited, for there can be no reason why the earth should then exist in vain any more than now (2Pe 3:13).

JFB: Isa 45:19

Not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Isa 48:16). Christ plainly quotes these words, thereby identifying Himself with Jehovah (Joh 18:20).

JFB: Isa 45:19

When I commanded you to seek Me (Jehovah did so, Isa 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (Deu 32:47). Especially in Israel's time of trial, God's interposition, in behalf of Zion hereafter, is expressly stated as about to be the answer to prayer (Isa 62:6-10; Psa 102:13-17, Psa 102:19-21). So in the case of all believers, the spiritual Israel.

JFB: Isa 45:19

That which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered.

JFB: Isa 45:19

True (see on Isa 41:26).

JFB: Isa 45:20

Those of the nations who shall have escaped the slaughter inflicted by Cyrus. Now, at last, ye shall see the folly of "praying to a god that cannot save" (Isa 45:16). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (Zec 14:16). They shall then all be converted to the Lord (Isa 66:23-24; Jer 3:17; Zec 8:20-23).

JFB: Isa 45:21

Challenge the worshippers of idols (Isa 41:1).

JFB: Isa 45:21

As to the best arguments wherewith to defend the cause of idolatry.

JFB: Isa 45:21

(Isa 41:22-23; see on Isa 44:8). Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation.

JFB: Isa 45:21

Righteous in keeping His promises, and therefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His righteousness, or justice, that He should save His redeemed (Isa 42:6, Isa 42:21; Psa 85:10-11; Rom 3:26).

JFB: Isa 45:22

The second imperative expresses the result which will follow obedience to the first (Gen 42:18); ye shall be saved (Joh 3:14-15). Num 21:9 : "If a serpent had bitten any man, when he beheld the serpent of brass he lived." What so simple as a look? Not do something, but look to the Saviour (Act 16:30-31). Believers look by faith, the eye of the soul. The look is that of one turning (see Margin) to God, as at once "Just and the Saviour" (Isa 45:21), that is, the look of conversion (Psa 22:27).

JFB: Isa 45:23

Equivalent to, "As I live," as Rom 14:11 quotes it. So Num 14:21. God could swear by no greater, therefore He swears by Himself (Heb 6:13, Heb 6:16).

JFB: Isa 45:23

Rather, "the truth (see on Isa 45:19) is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [LOWTH]. But the accents favor English Version.

JFB: Isa 45:23

Namely, an oath of allegiance to God as their true King (see on Isa 19:18; Isa 65:16). Yet to be fulfilled (Zec 14:9).

JFB: Isa 45:24

Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Isa 45:21, "a just God and a Saviour," Isa 46:13), &c. [MAURER].

JFB: Isa 45:24

Namely, to save.

JFB: Isa 45:24

Those who have set themselves up against God shall come to Him in penitence for the past (Isa 19:22).

JFB: Isa 45:24

(Isa 45:16; Isa 54:17; Isa 41:11).

JFB: Isa 45:25

The spiritual Israel (Rom 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Isa 45:17; Rom 11:26).

JFB: Isa 45:25

Treated as if they were just, through Christ's righteousness and death (Jer 23:5).

JFB: Isa 45:25

Literally, "sing" in His praise (Jer 9:24; 1Co 1:31).

Clarke: Isa 45:18

He formed it to be inhabited "For he formed it to be inhabited"- An ancient MS. has כי ki before לשבת lashebeth ; and so the ancient Versions.

Clarke: Isa 45:19

I have not spoken tn 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 Euboicae latus ingens rupis in antrum

Virg. Aen. 6:42

"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., φασι δ ’ ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευρυστομον . "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." Αδυτον· σπηλαιον, η το αποκρυφον μερος του ἱερου . Mesych. "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 Croesus when he marehed against Cyrus, which piece of history has some connection 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 saeva evasit vox fera

Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione saepissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quae ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea, Croesus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset . De Divinat. 2:56. 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 Croesus, from the oracle at Delphi, which was: If Croeses 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.

Clarke: Isa 45:21

Bring them near; yea, let them take counsel together - For יועצו 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.

Clarke: Isa 45:22

Look unto me, and be ye saved, etc. - 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 Rom 14:11; Phi 2:10. The reading of the Targum is remarkable, viz., אתפנו• למימרי ithpeno lemeymri , look to my Word, ὁ Λογος, the Lord Jesus.

Clarke: Isa 45:23

I have sworn by myself - במימרי bemeymri , by my Word: and the word - פתגם pithgam , 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.

Clarke: Isa 45:24

Surely, shall one say, In the Lord have I righteousness and strength "Saying, Only to Jehovah belongeth salvation and power"- A MS. omits לי li , unto me; and instead of לי אמר li amar , he said or shall say unto me, the Septuagint read, in the copy which they used, לאמר lemor , saying. For יבא yabo , He shall come, in the singular, twelve MSS. three ancient) read יבאו 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 צדקות tsedakoth plural, two MSS. read צדקת 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, Ezr 1:2 : "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth, "etc.

Calvin: Isa 45:18

18.For thus saith Jehovah This verse tends to confirm the preceding; for the Prophet means that the Jews are fully convinced that the Lord will at length deliver them, though they are oppressed by wretched bondage.

God the maker of the earth Some think that by “the earth” is here meant Judea, but I consider it to be an argument from the less to the greater, as we said formerly on the twelfth verse, that, since the providence of God extends universally to the creatures, much more does it relate to those whom he has adopted to be his sons; for of them he has a special care. In short, the Prophet’s argument is this. “Since God created the earth, that men might have an abode and habitation in it, much more did he create it, that there might be a residence for his Church; for he takes a deeper concern about his Church than about all the rest.” If, therefore, he founded the earth, if he gave to it a shape and a fixed use, that men might be nourished by the fruits which it should produce, he has undoubtedly assigned to his children the first place and the highest rank of honor. This is not always visible to our eyes, and therefore our hearts ought to be encouraged and upheld by hope, that we may stand unmoved against all temptations.

In a word, as long as the earth shall endure, so long shall the Church of God exist; so long as the sun and moon shall last, it shall not fail. Afterwards the Prophet will use a still stronger argument. “If the covenant which God made with Noah, as to the settled order of this world, is stable, much more the covenant which he hath made concerning the Church must be stable. (Isa 54:9; Gen 9:9.) The world is fading and corruptible; but the Church, that is, the kingdom of Christ, shall be eternal; and therefore it is reasonable to believe that the promises which relate to the Church shall undoubtedly be more stable and permanent than all the rest.

He did not create it empty As it is the principal ornament of the earth that it is the abode of inhabitants, he adds, that it was not created in order that, by being empty, it might be waste and desolate. If it be objected, on the other hand, that the earth was “empty and void” when it was created, as appears from that passage in which Moses employs the same word that is here used by the Prophet, תהו , ( tohu,) which means “shapeless and empty,” the answer is easy. The Prophet does not speak of the commencement of the creation, but of God’s purpose by which the earth was set apart for the use and habitation of men; and therefore, there is nothing here that is contrary to what is said by Moses, for Isaiah contemplates the end and use.

He formed it to be inhabited This statement indeed extends to all mankind, because the earth was appointed to all, that they might dwell in it; for how comes it that God nourishes us and supplies us with everything that is necessary, and even supports wicked men, but because he intended that his decree should stand, by which he gave the earth to be inhabited by men? In any other point of view, it is strange that he bears with so many sins and crimes, and does not entirely destroy mankind; but he has regard to his own purpose, and not to our merit. Hence kingdoms and commonwealths are sustained, and hence ranks of society and forms of government are preserved even amidst barbarians and infidels; for, although God often reduces some countries to desolation on account of the sins of men, and sprinkles them, as it were, with “saltness,” (Psa 107:34, ²⁰⁹) that they may become barren, and may never again be able to support their inhabitants, yet he always adds this alleviation, “that the earth may be inhabited;” for this is his inviolable decree. Yet we must bear in remembrance what I have already said, that, so long as the earth shall be inhabited, it is impossible that God shall not support his worshippers who call upon him. Besides, from this passage all good men ought to derive the highest consolation, that, although they are despised by the world and are few and feeble, and although, on the other hand, wicked men surpass them in numbers, and power, and influence, while they are despised so as to be reckoned of less value than “the offscourings of the world,” (1Co 4:13,) yet they are precious in the sight of God, because he reckons them in the number of his children, and will never suffer them to perish.

I am Jehovah When he repeats that he is God, this is not intended merely to assert his essence, but to distinguish him from all idols, and to keep the Jews in the pure faith; for even superstitious men acknowledge that there is one God, but conceive of him according to their fancy; and therefore we must acknowledge God, who revealed himself to the fathers, and who spoke by Moses. Thus, he does not speak merely of God’s eternal essence, as some think, but of all the offices which belong to him alone, that no part of them may be ascribed to creatures.

Calvin: Isa 45:19

19.Not === in secret have I spoken. He now recalls the people to the doctrine of the Law, because God cannot be comprehended by human faculties; but as he is concealed from carnal reason, so he abundantly reveals himself, and affords the remedy, by his word, which supplies what was wanting, that we may not desire anything more. If this had not been granted, we should have had no hope, and should have lost all courage. Now, he solemnly declares that he does not invite us in vain, though he delay his assistance; for what he has promised is most certain, and, as he plainly shewed to whom we ought to betake ourselves, and on whom we ought to rely, so he will give practical demonstration that the hope of those who relied on his word was not vain, or without foundation.

This enables us to see clearly how wicked are the speeches of those who say that no certainty can be obtained from the word, and who pretend that it is a nose of wax, in order to deter others from reading it; for thus do wicked men blaspheme, because the mere doctrine of the word exposes and refutes their errors. But we reply with David,

“Thy word, O Lord, is a lamp to our feet, and a light to our paths.”
(Psa 119:105.)

We reply with Isaiah and the rest of the prophets, that the Lord has taught nothing that is obscure, or ambiguous, or false. We reply also with Peter, that

“the prophetic word is more sure, and you do well if you take heed to it, as to a lamp buming in a dark place, till the day dawn, and the morning-star arise in our hearts.” (2Pe 1:19.)

If these things were said concerning the Law and the prophets, what shall we say of the Gospel, by which the clearest light has been revealed to us? Shall we not say with Paul,

“If the Gospel is dark, it is dark to those who are lost, whom Satan, the prince of this world, hath blinded?”
(2Co 4:3.)

Let blind and weak-sighted men therefore accuse themselves, when they cannot endure this brightness of the word; but, whatever may be the darkness by which they shall endeavor to clothe it, let us adhere firmly and steadfastly to this heavenly light.

Besides, the Prophet appears to allude to the predictions which were uttered out of the groves and tripods of the idols. ²¹⁰ They are uncertain and deceitful, but nothing of this kind can be found in God’s answers; for he speaks openly, and utters nothing that is deceitful or ambiguous. But experience tells us that Scripture is somewhat dark and hard to be understood. This is indeed true, but ought to be ascribed to the dulness and slowness of our apprehension, and not to the Scripture; for blind or weak-sighted men have no right to accuse the sun, because they cannot look at him.

===I have not said in vain to the seed of Jacob, Seek me This continues to be a fixed principle, that they who shew themselves to be submissive and obedient, do not spend their labor in vain; because God faithfully performs the office of a teacher towards poor and little ones. Now, though all do not rise in the highest degree, yet the labor of those who shall sincerely seek God will never be unprofitable. By this expression, Seek me, Isaiah points out the principal end and use of the Law, to invite men to God; and, indeed, their true happiness lies in being united to God, ²¹¹ and the sacred bond of union is faith and sincere piety.

In this second clause he not only asserts that he has spoken clearly and without ambiguity, but declares the certainty and steadfastness of his word; as if he had said, that he does not promise largely with an intention to deceive, or amuse hungry men by words, but actually performs what he has promised. This demonstrates the ingratitude of those who, when they are called, do not answer; since God has no other design than to make us partakers of all blessings, of which we are otherwise empty and destitute.

I Jehovah speaking righteousness This is added for the sake of explanation; as if he had said that the word by which he draws his elect to himself, is not soiled by any stain of fraud, but contains the most perfect holiness. “The words of the Lord,” as David says, “are clean, like silver purified in an earthen fumace, seven times refined.” (Psa 12:6.) Thus, in the word of God we have bright righteousness, which instantly shines into our hearts, when the darkness has been removed.

Calvin: Isa 45:20

20.Assemble yourselves, He challenges all superstitious persons, and, as it were, appoints a day that they may submit to a righteous judgment, as we have formerly seen in expounding other passages, in order to shew that they can plead nothing which shall not be speedily overtumed. Now, indeed, they delight in their superstitions; but all their smoke shall be dispelled, when they come to plead their cause, and without any difficulty they shall be convicted. Let them then “assemble” in crowds, let them conspire and make every effort by fraud, and threatenings, and terrors; the truth shall at length be victorious. This confirmation was highly necessary for the Jews, because in every nation and in every place they beheld the spread of wicked errors which buried the worship of the true God. We also ought to betake ourselves to this refuge, when we see how few and how feeble we are. The Mahometans possess a large portion of the world, the Papists, with elevated crest, triumph far and wide, while we are but a handful of people, ²¹² and are scarcely reckoned in the number of men. But truth shall at last prevail, and shall cast down all that loftiness which now dazzles the eyes of men.

Ye rejected of the nations ²¹³ פליטי (pelite) is translated by some “rejected,” by others “exiles,” or “those who have escaped;” and the address is supposed to be made to the Jews who had retumed from the captivity. But that is too forced a sense. The more generally received interpretation is, “Rejected of the nations,” because פלט (palat) means “to reject.” Not that he describes the meaner sort, or the refuse of men; but, on the contrary, he directs his discourse to those who were the highest in rank, and wealth, and power, and learning among the Gentiles. He calls them “rejected,” because they are of no value in the sight of God, though they are highly esteemed by men; for

“that which ranks high among men is detestable in the sight of God.” (Luk 16:15.)

Yet if it be thought preferable to translate it “distant,” I have no objection; as if he had said, “Let them assemble from the farthest parts of the earth.”

That carry the wood of their graven image He shews how great is the madness which seizes idolaters, who worship images, which they bear on their shoulders and carry round on waggons. Or we may take נשיים (nesum) as denoting “to place on a lofty and elevated spot,” as it was a crafty device of Satan to erect statues on pillars and lofty places, in order to excite the admiration of men, and to lead men to pay honor and reverence by merely looking at them. But we may interpret it simply as denoting all worship that is rendered to images, so as to convict them of vanity and madness. Superstitious persons know that idols need the aid and assistance of men, instead of men needing the aid and assistance of idols, which cannot even be made to stand upright without the agency of men. ²¹⁴ And this is the meaning of what next follows, to pray to a god that cannot save; for what can be more foolish than to address vows and prayers to wood and stone? and yet infidels run about to dead statues, for the purpose of seeking salvation from them.

Calvin: Isa 45:21

21.Tell ye He again challenges all those who might have annoyed the Jews and shaken their faith by their taunts; for he always keeps this object in view, to fortify the faith of the people against all the assaults of the Gentiles. Amidst temptations so numerous and so severe, there was danger lest the Jews should sink under their terrible afflictions, if there had not been powerful arguments on the other side to induce them still to worship and trust the true God; and therefore he permits heathens to produce and bring forward everything that they can find in support of their cause.

Let them also take counsel together These words are added, in order to inspire greater confidence; for the Prophet means, as we have already said, that they will gain nothing, though they “take counsel” among themselves and enter into a conspiracy. Yet, perhaps, he intended also to make it evident that there is nothing but groundless pretense and falsehood in all that infidels contrive for excusing their errors. Whatever then may be the gaudy ostentation with which they plume themselves on their inventions, the Prophet shews that the word of God will be abundantly strong to support the faith of believers. He challenges them to a strict examination, in order to compare with the Law and the prophets all that infidels boast of as having been foretold by their idols. I cheerfully admit what is generally believed, that the Prophet speaks of the redemption of the people; but as the overthrow of the Babylonian monarchy was likewise connected with it, I think that it is also included.

Who hath proclaimed this from the beginning? Because there is a repetition of the same statement, מקדם (mikkedem) and מאז ( meaz) mean the same thing; as if he had said, “from the beginning,” or, “from of old;” for this prophecy was published long before the event happened. Hence believers might with certainty conclude that God had spoken.

And a savior To foreknowledge he adds power, as in a former passage. Yet he likewise describes for what purposes he exerts his power, that is, for “saving” his people.

Calvin: Isa 45:22

22.Look unto me Hitherto he addressed the Jews alone, as if to them alone salvation belonged, but now he extends his discourse farther. He invites the whole world to the hope of salvation, and at the same time brings a charge of ingratitude against all the nations, who, being devoted to their errors, purposely avoided, as it were, the light of life; for what could be more base than to reject deliberately their own salvation? He therefore commands all “to look to him,” and to the precept adds a promise, which gives it greater weight, and confirms it more than if he had made use of a bare command.

And ye shall be saved Thus we have a striking proof of the calling of the Gentiles; because the Lord, after having broken down “the partition-wall” (Eph 2:14) which separated the Jews from the Gentiles, invites all without exception to come to him. Besides, we are here reminded also what is the true method of obtaining salvation; that is, when we “look to God,” and tum to him with our whole heart. Now, we must “look to him” with the eye of faith, so as to embrace the salvation which is exhibited to all through Christ; for “God so loved the world that he gave his only-begotten Son, that whosoever believeth in him may not perish.” (Joh 3:16.)

For I am God When he exhorts all the ends of the earth, he at the same time shews that all men have hitherto wandered, and have not “looked to” the true God; for where infidelity exists, there cannot be a distinct looking towards God, so as to distinguish him from empty masks. In a word, he declares that the ruin of all has been occasioned by their being driven about by their wicked inventions, and thus revolting from the true God, from the knowledge of whom certain and eternal salvation flows. The Lord therefore stretches out his hand, in order to rescue all and point out the method of obtaining salvation.

This makes it evident that it was not at random that the doctrine of the Gospel was preached to all nations, but by the decree of God, by whom it had been long ago ordained. Yet, as I remarked a little before, he accuses the Gentiles of stupidity, in allowing their senses to be tumed and whirled about in all directions, wherever their fancy led them. Though by nature they could not approach to God, and though they even sucked in with their milk the superstitions by which they were blinded, yet God might have justly reproached them with wicked contempt of his grace; for ignorance always implies hypocrisy, when men choose rather to be deceived by empty flatteries than to go straight to God.

Calvin: Isa 45:23

23.I have sworn by myself He adds a clearer confirmation of the preceding statement; for, in consequence of this calling being unusual and marvellous, he adds an oath, as is usually done in what is new and hard to be believed. The Jews might have objected, that they alone were called by the name of the elect people; but, when he confirms it by an oath, this removes all debate. The Prophet still, indeed, aims at the same object, namely, that the glory of God shall be so visible in the restoration of the Church as to arouse the whole world to the admiration of it from the rising to the setting of the sun, or, to express it more briefly, that this demonstration of the power of God shall be so splendid and illustrious as to strike all nations with fear. Yet from these words we may justly infer what I have remarked, that the Gentiles shall be admitted to an equality with the Jews, so that God shall be the common Father of all, and shall be worshipped in every country.

Now, God “swears by himself,” because he cannot have another equally competent witness of the truth; for he alone is the truth. “Men,” as the Apostle says, “swear by a greater than themselves; but God, because he had no greater, hath sworn by himself.” (Heb 6:16.) We ought to observe the reason why he “swears.” It is because he intended to aid the weakness of his people, that they might not be tossed about in uncertainty. This certainly is wonderful condescension, that, in order to remedy the fault of our distrust, he does not scruple to bring forward his own name as holding the place of a pledge; and the more base and disgraceful must be our unbelief, if even an oath does not satisfy us. Besides, since God claims for himself all confirmation of the truth, we ought to be exceedingly careful, when we appeal to him by an oath, not to mingle any other names either of saints or of any creature, but, by using his name with all becoming reverence, to preserve the honor due to him entire and unabated.

The word hath gone out of my mouth in righteousness He means that all that he has commanded to be published by his Prophet is firm and lasting, as if he had said that this commandment did not proceed “out of his mouth” rashly or unadvisedly. And in this sense the word righteousness is often used in Scripture, that is, for a word that is not deceitful, which shall clearly appear to be perfectly true; and thus he says that the decree cannot be revoked.

And shall not return This is another mode of expression conveying the same idea. It means that the word of God shall continue to make progress, till the actual result shall make manifest that it has proceeded from a just and true and almighty God. A person is said to return, when some obstacle hinders him from proceeding farther; but, because nothing can prevent God from executing what he has decreed, the Prophet justly infers that nothing can interrupt or retard the course of this word. The particle כי , (ki,) that, must be viewed as introducing an explanatory clause; as much as to say, “This is the word,”

That to me every knee shall bow By this mode of expression he means that all the Gentiles shall be suppliants to God, because the astonishing deliverance of the Church shall strike terror upon all. Yet hence also it follows, that his worship shall be spread among all nations; for we cannot truly “bend the knee” before God till he hath been made known to us. To an unknown God, indeed, men may render some kind of worship; but it is false and unprofitable. But here he speaks of a true profession, which proceeds from a knowledge of God deeply seated in our hearts; for, where there is no faith, there can be no worship of God, and faith is not directed to a thing unknown or uncertain. Accordingly, he has made use of the sign to express the thing itself, as is frequently done.

Hence it ought to be observed, that God demands also external worship; for the Prophet does not separate an external profession of religion from the inward feelings of the heart. In vain, therefore, do fanatics boast that in some manner they worship God and do homage to him, while they bow down before idols. In vain, I say, do they pretend that their heart is upright towards God; for the worship of the heart cannot be separated from an external profession. In like manner the soul cannot be dedicated and consecrated to God, while the body is consecrated to the devil; for both ought to be consecrated to God, and thus the worship of the heart ought also to be accompanied by an external profession.

“With the heart we believe to righteousness, and with the mouth confession is made to salvation.” (Rom 10:10)

Hence also the Lord, approving of the piety and uprightness of his people, says, “that they have not bowed a knee before Baal.” (1Kg 19:18; Rom 11:4.)

Paul applies this passage of Isaiah to the last judgment, when he says (Rom 14:10) that “we must all stand before the judgment-seat of Christ;” although the subject here treated of is, the redemption of the people, the publication of the gospel, and the establishment of the kingdom of Christ. But he takes for granted (what all ought to know) that those statements which relate to the kingdom of Christ must not be limited to any part of it, but extend to the whole of its course, till it arrive at full perfection. The knee is bent to Christ, when his doctrine is obeyed, and when the preaching of the gospel is accepted. But many still oppose and boldly despise him; Satan contrives many schemes and incessantly carries on war with him; and therefore we are at a great distance from the full accomplishment of this prophecy. Then shall every knee be truly bent to Christ, when he shall triumph over vanquished and utterly ruined adversaries, and shall render visible to all men his majesty, which Satan and wicked men now oppose. Thus Paul teaches that, when Christ shall ascend his judgment-seat to judge the world, then shall be fully accomplished that which began to be done at the commencement of the gospel, and which we still see done from day to day.

Every tongue shall swear By a figure of speech in which a part is taken for the whole, the word swear is put for worship, reverence, or subjection. “Swearing” is one department of the honor which is due to God; for by it we confess and acknowledge that he is the Author and Father and lawful defender of the truth, and that “all things are naked and open to him.” (Heb 4:13.) Whenever therefore this honor is bestowed on idols, the majesty of God is dishonored by abominable sacrilege; and consequently they who worship him purely swear exclusively by his name. But on this subject we have spoken ²¹⁵ in the exposition of another passage. (Isa 19:18.)

Calvin: Isa 45:24

24.Surely in Jehovah He shews what is the nature of true faith and of the true worship of God; that is, when we not only acknowledge, or perceive by the understanding, that there is a God, but likewise feel what he wishes to be towards us. Whoever shall be satisfied with a bare knowledge departs very widely from faith, which must invite us to God in such a manner that we shall feel him to be in us. In like manner Paul wishes that

“Christ should dwell in the hearts of believers through faith.” (Eph 3:17.)

He who imagines that God sits unemployed in heaven either will not humble himself sincerely before him, or will not make an open and sincere profession.

Righteousness and strength As these are the two principal parts of our salvation, when believers acknowledge that they receive both of them from God, they ascribe to him the undivided praise of a happy life, and testify that by nature they do not possess that which they acknowledge that they owe to his grace. Thus they own that in themselves they have nothing either of “righteousness” or of “strength,” but seek them in God alone, that he may not be defrauded of his right.

To him shall he come Here commentators differ; but, for my own part, I take a simple view of this passage as relating to believers who submit themselves to God, so as to enable us to perceive the nature of the contrast between them and rebels, who do not cease obstinately to resist God. I explain it thus: “They who shall confess that their righteousness is placed in God will approach to him.” He means that we obtain access to God through faith, so that they who perceive that their righteousness is placed in him, feel that he is present; and indeed no man, if he be not reconciled to God, will ever approach to him willingly, but, on the contrary, all who dread his majesty will fly to the greatest possible distance from him. Thus the Prophet applauds the very delightful result of grace, because it will unite to God those men who were formerly driven away from him by their wickedness; and to this corresponds what is said by the Psalmist,

“Thou art the God that heareth prayer; to thee shall all flesh come.” (Psa 65:2.)

But all who defy him shall be ashamed After having testified that God wishes to gather strangers from their dispersion, that he may bring them into a state of intimate friendship with himself, he threatens vengeance against despisers, who, being without God, and despising God, give the reins to their wicked passions, and wallow in the enjoyments of the world. As it is only by faith that we obey God, so it is by unbelief alone that Isaiah declares his anger to be provoked; while he distinguishes all unbelievers by this mark, that they are disobedient to God, and even challenge him to a contest. Although they now use the language of triumph, the Prophet declares that they shall be clothed with shame and disgrace.

Calvin: Isa 45:25

25.In Jehovah shall be justified He now makes a brief reply to an objection which might be urged, that it appeared absurd to say, that the Lord called the Gentiles, who had always been alienated from him. “Is it in vain that the Lord hath chosen the seed of Abraham? Is his promise void, which he so frequently repeated?” (Gen 15:5.) In order to remove this doubt, he declares that the Lord will nevertheless stand by his promises; that, though he choose the Gentiles, yet the covenant which he made with the fathers shall not fall to the ground, because the elect people shall enjoy the privileges of their rank. Nor does he in this passage, as in many others, speak of the rejection of that nation; but the Prophet simply shews that the grace of God, which shall be diffused throughout the whole world, shall flow from that fountain.

As to the greater number having been rejected by God, still this did not set aside God’s covenant; because the remnant of adoption were always the true and lawful Israel; and although they were few in number, yet they were the first-born in the Church. Besides, all those among the Gentiles who had been ingrafted into that body began also, as we have formerly seen, to be accounted children of Abraham.

“One shall say, I belong to Jacob; another shall subscribe with his band, I am a descendant of Israel.” (Isa 44:5.)

And on this ground we are now reckoned the genuine Israel of God, though we are not the descendants of Israel. The Prophet therefore added this, both that the Jews might not think that the Lord’s covenant had failed, and that they might not boast of their birth and despise the Gentiles.

All the seed of Israel He extends this seed farther, that they may not suppose that it ought to be limited to the family of Abraham; for the Lord gathers his people without distinction from among Jews and Gentiles, and here he speaks universally of the whole human race.

Shall be justified and shall glory It ought to be observed that the Prophet says that we “are justified and glory in the Lord,” for in none else ought we to seek “righteousness” or “glory.” He has joined to it “glory,” which depends on “righteousness,” and is added to it. Hence also Paul says,

“Where is thy glorying? It is excluded. By what law? Of works? No, but by the law of faith.” (Rom 3:27.)

And, again,

“If Abraham was justified by works, he hath glory,
but not before God.” (Rom 4:2.)

It follows, therefore, that they alone deservedly glory who seek their righteousness in God, and acknowledge that in themselves they have no ground for glorying.

Defender: Isa 45:18

Note that the Lord "formed" the earth, He "made" it, He "established" it, He "created" it. He did it "himself."

Defender: Isa 45:18

Since the word here for "in vain" is the Hebrew tohu, this verse has been made the main proof text (actually pretext) for the so-called gap theory, which attempts to add billions of years of the history of the earth and its inhabitants in a supposed gap between the first two verses of Genesis. Gen 1:2 says that "the earth was without form" - that is, tohu - so the argument here contends that since Isaiah says God did not "create" the earth tohu, it must have "become" tohu in a great cataclysm that climaxed and terminated the geological ages. However, this is an impossible theory geologically, since these ages are based entirely on a supposed uniform continuity with present geological processes, and there is no place in the geological ages for a global cataclysm that would leave the earth without form and void. The main purpose of the gap theory is to avoid conflict with geologists over the age of the earth, but it squarely contradicts them on their basic premise of uniformitarianism. Such a worldwide cataclysm as proposed by proponents of the gap theory would so disintegrate and rearrange the crust of the earth as to leave no evidence of any previous ages. The gap theory would thus accommodate the geological ages by destroying all the evidence for them. This is why no geologist, Christian or otherwise, believes the gap theory.

Defender: Isa 45:18

The thrust of this verse is that God had a definite purpose for the earth. He created, established, made, and formed it as a habitation for man. When initially called into existence by God, it was "unformed and empty," as stated in Gen 1:2, but God did not intend to stop there. He took six days to prepare it for man in order to set a pattern for man's work week (Exo 20:8-11); the earth was not "perfect," in the sense of being "finished," until God said so, at the end of the six days (Gen 2:1-3)."

Defender: Isa 45:19

This is the Hebrew tohu again, as in the preceding verse. This is clearly the best translation of tohu in both verses, just as "without form" is the best translation in Gen 1:2. As with many Hebrew words, the context determines the meaning. The word tohu is rendered ten different ways in its twenty occurrences."

Defender: Isa 45:22

This affirmation is repeatedly stressed in Isaiah. There is only one God and Creator. There is no other Savior, and the day will come when every knee shall bow and every tongue shall confess to Him (Isa 45:23; Phi 2:10)."

TSK: Isa 45:18

that created : Isa 42:5; Jer 10:12, Jer 51:15

he created : Isa 45:12; Gen 1:28, Gen 9:1; Psa 115:16; Eze 36:10-12

I am : Isa 45:5, Isa 45:6

TSK: Isa 45:19

spoken : Isa 43:9, Isa 43:10, Isa 48:16; Deu 29:29, Deu 30:11-14; Pro 1:21, Pro 8:1-4; Joh 7:26, Joh 7:28; Joh 7:37-39, Joh 18:20; Act 2:4-8

Seek : Isa 1:15, Isa 8:19, Isa 55:6, Isa 55:7, Isa 58:1-3; 1Ch 28:8; 2Ch 15:2; Ezr 8:22; Psa 24:6; Psa 69:13, Psa 69:32; Pro 15:8; Jer 29:13; Amo 5:4; Mal 3:13, Mal 3:14; Mat 15:8, Mat 15:9; Jam 4:3

speak righteousness : Isa 63:1; Num 23:19, Num 23:20; Deu 32:4; Psa 9:10, Psa 12:6, Psa 19:7-10, Psa 111:7, Psa 111:8; Psa 119:137, Psa 119:138; Pro 8:6, Pro 30:5

TSK: Isa 45:20

yourselves : Isa 41:5, Isa 41:6, Isa 41:21, Isa 43:9

escaped : Isa 4:2; Jer 25:15-29, Jer 50:28, Jer 51:6-9; Eph 2:12, Eph 2:16; Rev. 18:3-18

they : Isa 42:17, Isa 42:18, Isa 44:17-20, Isa 46:7, Isa 48:7; 1Ki 18:26-29; Psa 115:8; Jer 2:27, Jer 2:28; Jer 10:8, Jer 10:14, Jer 51:17, Jer 51:18; Hab 2:18-20; Rom 1:21-23

TSK: Isa 45:21

Tell ye : Psa 26:7, Psa 71:17, Psa 71:18, Psa 96:10; Jer 50:2; Joe 3:9-12

and bring : Isa 41:1-4

who hath declared : Isa 41:22, Isa 41:23, Isa 43:9, Isa 44:7, Isa 44:8, Isa 46:9, Isa 46:10, Isa 48:3, Isa 48:14

and there is : Isa 45:5, Isa 45:14, Isa 45:18, Isa 44:8

a just : Isa 45:25, Isa 43:3, Isa 43:11, Isa 63:1; Jer 23:5, Jer 23:6; Zep 3:5, Zep 3:17; Zec 9:9; Rom 3:25, Rom 3:26; Tit 2:13, Tit 2:14

TSK: Isa 45:22

Look : Num 21:8, Num 21:9; 2Ch 20:12; Psa 22:17, Psa 65:5; Mic 7:7; Zec 12:10; Joh 3:13-16, Joh 6:40; Heb 12:2

for : Isa 45:21; Joh 10:28-30; Tit 2:13; 2Pe 1:1

TSK: Isa 45:23

sworn : Gen 22:15-18; Jer 22:5, Jer 49:13; Amo 6:8; Heb 6:13-18

the word : Isa 45:19, Isa 55:11; Num 23:19

That unto : Rom 11:4, Rom 14:10-12; Phi 2:10

every tongue : Isa 19:18-21, Isa 44:3-5, Isa 65:16; Gen 31:53; Deu 6:13; 2Ch 15:14, 2Ch 15:15; Neh 10:29; Psa 63:11, Psa 132:2

TSK: Isa 45:24

Surely : etc. or, Surely he shall say of me, In the Lord is all righteousness and strength

in the : Isa 45:25, Isa 54:17, Isa 61:10; Jer 23:5, Jer 23:6; 1Co 1:30; 2Co 5:21; 2Pe 1:1 *marg.

righteousness : Heb. righteousnesses

strength : 2Co 12:9, 2Co 12:10; Eph 3:16; Phi 4:13; Col 1:11; 2Ti 4:17, 2Ti 4:18; Zec 10:6, Zec 10:12

even : Isa 55:5, Isa 60:9; Gen 49:10; Mat 11:27, Mat 11:28; Joh 7:37, Joh 12:32; Eph 6:10; Rev 22:17

and all : Isa 41:11; Psa 2:1-12, Psa 21:8, Psa 21:9, Psa 72:9, Psa 110:2; Luk 13:17, Luk 19:27; Rev 11:18

TSK: Isa 45:25

the Lord : Isa 45:17, Isa 45:24; Act 13:39; Rom 3:24, Rom 3:25, Rom 5:1, Rom 5:18, Rom 5:19, Rom 8:1, Rom 8:30,Rom 8:33, Rom 8:34; 1Co 6:11; 2Co 5:21

the seed : Isa 45:19, Isa 61:9, Isa 65:9, Isa 65:23; 1Ch 16:13; Psa 22:23; Rom 4:16, Rom 9:6-8; Gal 3:27-29

glory : Isa 41:16; Psa 64:10; Jer 9:23, Jer 9:24; 1Co 1:31; 2Co 10:17; Gal 6:14; Phi 3:3 *Gr.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 45:18

For thus saith the Lord - This verse is designed to induce them to put uuwavering confidence in the true God. For this purpose, the prophet enumerates the great things which God had done in proof that he alone was A mighty, and was worthy of trust.

He hath established it - That is, the earth. The language here is derived from the supposition that the earth is laid upon a foundation, and is made firm. The Septuagint renders this, ‘ God who displayed the earth to view, and who, having made it, divided it ( διώρισεν αὐτὴν diōrisen autēn ) that is, parcelled it out to be inhabited. This accords well with the scope of the passage.

He created it not in vain - He did not form it to remain a vast desert without inhabitants.

He formed it to be inhabited - By man, and the various tribes of animals. He makes it a convenient habitation for them; adapts its climates, its soil, and its productions, to their nature; and makes it yield abundance for their support. The main idea, I think, in the statement of this general truth, is, that God designed that the earth at large should be inhabited; and that, therefore, he intended that Judea - thru lying waste while the captives were in Babylon - should be re-populated, and again become the happy abode of the returning exiles. So Grotius interprets it. The Jews, from this passage, infer, that the earth shall be inhabited after the resurrection - an idea which has every probability, since there will not be fewer reasons why the earth shall be inhabited then than there are now; nor can there be any reasons why the earth should then exist in vain anymore than now.

And there is none else - (See the note at Isa 45:6).

Barnes: Isa 45:19

I have not spoken in secret - The word rendered ‘ secret’ ( סתר sı̂ther ) denotes a hiding, or covering; and the phrase here means secretly, privately. He did not imitate the pagan oracles by uttering his predictions from dark and deep caverns, and encompassed with the circumstances of awful mystery, and with designed obscurity.

In a dark place of the earth - From a cave, or dark recess, in the manner of the pagan oracles. The pagan responses were usually given from some dark cavern or recess, doubtless the bettcr to impress with awe the minds of those who consulted the oracles, and to make them more ready to credit the revelations of the fancied god. Such was the seat of the Sybil, mentioned by Virgil, AEn. vi. 4:

Excisum Euhoicae latus ingens rupis in antrum

Such also was the famous oracle at Delphi. Strobe (ix.) says, ‘ The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide.’ Diodorus, giving an account 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.’ In contradistinction from all this, God says that he had spoken openly, and without these circumstances of designed obscurity and darkness. In the language here, there is a remarkable resemblance to what the Saviour said of himself, and it is not improbable that he had this passage in his mind: ‘ I spoke openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing’ Joh 18:20. A similar declaration occurs in Deu 30:11 : ‘ This commandment which I command thee this day, it is not hidden from thee, neither is it far off.’

I said not to the seed of Jacob - The seed, or the race of Jacob, here means his people: and the idea is, that he had not commanded them to call upon him without his being ready to answer them.

Seek ye me in vain - The phrase, ‘ seek ye,’ may refer to worship in general; or more properly to their calling upon him in times of calamity and trial. The sense is, that it had not been a vain or useless thing for them to serve him; that he had been their protector, and their friend; and that they had not gone to him, and spread out their needs for nothing. It is still true, that God does not command his people to seek him in vain (compare Deu 32:47). His service is always attended with a rich blessing to them; and they are his witnesses that he confers on them inexpressibly great and valuable rewards. It follows from this - first, that his people have abundant encouragement to go to him in all times of trial, persecution, and affliction; secondly, that they have encouragement to go to him in a low state of religion, to confess their sins, to supplicate his mercy, and to pray for the influences of his Holy Spirit, and the revival of his work; and, thirdly, that the service of God is always attended with rich reward. Idols do not benefit those wire serve them. The pursuit of pleasure, gain, and ambition, is often attended with no reward, and is never attended with any benefits that satisfy the needs of the undying mind; but the service of God meets all the needs of the soul; fills all its desires, and confers permanent and eternal rewards.

I the Lord speak righteousness - This stands in opposition to the pagan oracles, which often gave false, delusive, and unjust responses. But not so with God. He had not spoken, as they did, from deep and dark plates - fit emblems of the obscurity of their answers; he had not, as they had, commanded a service that was unprofitable and vain; and he had not, as they had, uttered oracles which were untrue and fitted to delude.

I declare things that are right - Lowth renders this, ‘ Who give direct answers;’ and supposes it refers to the fact, that the pagan oracles often give ambiguous and deceitful responses. God never deceived. His responses were always true and unambiguous.

Barnes: Isa 45:20

Assemble yourselves, and come - This, like the passage in Isa 41:1 ff, is a solemn appeal to the worshippers of idols, to come and produce the evidences of their being endowed with omniscience, and with almighty power, and of their having claims to the homage of their worshippers.

Ye that are escaped of the nations - This phrase has been very variously interpreted. Kimchi supposes that it means those who were distinguished among the nations, their chiefs, and rulers; Aben Ezra, that the Babylonians are meant especially; Vitringa, that the phrase denotes proselytes, as those who have escaped from the idolatry of the pagan, and have embraced the true religion; Grotius, that it denotes those who survived the slaughter which Cyrus inflicted on the nations. Rosenmuller coincides in opinion with Vitringa. The word used here ( פליט pâlı̂yṭ ) denotes properly one who has escaped by flight from battle, danger, or slaughter Gen 14:13; Jos 8:32. It is not used anywhere in the sense of a proselyte; and the idea here is, I think, that those who escaped from the slaughter which Gyrus would bring on the nations, were invited to come and declare what benefit they had derived from trusting in idol-gods. In Isa 45:16, God had said they should all be ashamed and confounded who thus put their trust in idols; and he here calls on them as living witnesses that it was so. Those who had put their confidence in idols, and who had seen Cyrus carry his arms over nations notwithstanding their vain confidence, could now testify that no reliance was to be placed on them, and could be adduced as witnesses to show the importance of putting their trust in Yahweh.

That set up the wood - The word ‘ wood’ is used here to show the folly of worshipping an image thus made, and to show how utterly unable it was to save.

Barnes: Isa 45:21

Tell ye, and bring them near - That is, announce, and bring forward your strongest arguments (see the notes at Isa 41:1).

Who hath declared this from ancient time? - Who has clearly announced the events respecting Cyrus, and the conquest of Babylon, and the deliverance from the captivity? The argument is an appeal to the fact that God had clearly foretold these events long before, and that therefore he was the true God. To this argument he often appeals in proof that he alone is God (see the note at Isa 41:22-23).

And there is no God else beside me - (See Isa 45:5).

A just God - A God whose attribute it is always to do right; whose word is true; whose promises are fulfilled; whose threatenings are executed; and who always does that which, under the circumstances of the case, ought to be done. This does not refer particularly to the fact that he will punish the guilty, but, in the connection here, rather seems to mean that his course would be one of equity.

And a Saviour - Saving his people. It was a characteristic of him, that he saved or preserved his people; and his equity, or truth, or justice, was seen in his doing that. His being ‘ a just God’ and ‘ a Saviour’ are not set here in contrast or contradiction, as if there was any incongruity in them, or as if they needed to be reconciled; but they refer to the same thing, and mean that he was just and true in saving his people; it was a characteristic of him that be was so true to his promises, and so equitable in his government, that he would save them. There is here no unique and special reference to the work of the atonement. But the language is such as will accurately express the great leading fact in regard to the salvation of sinners. It is in the cross of the Redeemer that God has shown himself eminently to be just, and yet a Saviour; true, and merciful; expressing his abhorrence of sin, and yet pardoning it; maintaining the honor of his violated law, and yet remitting its penalty and forgiving the offender. It is here, in the beautiful language of the Psalmist Psa 85:10, that

Mercy and truth are met together,

Righteousness and peace have kissed each other.

The same idea is expressed in Rom 3:26 : ‘ That he might be just, and the justifier of him that believeth in Jesus.’ It is the glory of the character of God that he can be thus just and merciful at the same time; that he can maintain the honor of his law, secure the stability of his government, and yet extend pardon to any extent. No human administration can do this. Pardon under a human government always does much to weaken the authority of the government, and to set aside the majesty of the law. If never exercised, indeed, government assumes the form of tyranny; if often, the law loses its terrors, and crime will walk fearless through the earth. But in the divine administration, through the atonement, pardon may be extended to any extent, and yet the honor of the law be maintained, for the substituted sufferings of the innocent in the place of the guilty, will in fact do more to restrain from transgression than where the guilty themselves suffer. Of no human administration can it be said that it is at the same time just, and yet forgiving; evincing hatred of the violation of the law, and yet extending mercy to any extent to the violators of the laws. The blending together of these apparently inconsistent attributes belongs only to God, and is manifested only in the plan of salvation through the atonement.

Barnes: Isa 45:22

Look unto me, and be ye saved - This is said in view of the declaration made in the previous verse, that he is a just God and a Saviour. It is because he sustains this character that all are invited to look to him; and the doctrine is, that the fact that God is at the same time just and yet a Saviour, or can save consistently with his justice, is an argument why they should took to him, and confide in him. If he is at the same time just - true to his promises; righteous in his dealings; maintaining the honor of his law and government, and showing his hatred of sin; and also merciful, kind, and forgiving, it is a ground of confidence in him, and we should rejoice in the privilege of looking to him for salvation. The phrase ‘ look unto me’ means the same as, direct the attention to as we do to one from whom we expect aid. It denotes a conviction on our part of helplessness - as when a man is drowning, he casts an imploring eye to one on the shore who can help him; or when a man is dying, he casts an imploring eye on a physician for assistance. Thus the direction to look to God for salvation implies a deep conviction of helplessness and of sin; and a deep conviction that he only can save. At the same time it shows the ease of salvation. What is more easy than to look to one for help? What more easy than to cast the eyes toward God the Saviour? What more reasonable than that he should require us to do it? And what more just than that God, if people will not look to him in order that they may be saved, should cast them off forever? Assuredly, if a dying, ruined, and helpless sinner will not do so simple a thing as to look to God for salvation, he ought to be excluded from heaven, and the universe will acquiesce in the decision which consigns him to despair.

All the ends of the earth - For the meaning of this phrase, see the note at Isa 40:28. The invitation here proves:

1. That the offers of the gospel are universal. None are excluded. The ends of the earth, the remotest parts of the world, are invited to embrace salvation, and all those portions of the world might, under this invitation, come and accept the offers of life.

2. That God is willing to save all; since he would not give an invitation at all unless he was willing to save them.

3. That there is ample provision for their salvation; since God could not invite them to accept of what was not provided for them, nor could he ask them to partake of salvation which had no existence.

4. That it is his serious and settled purpose that all the ends of the earth shall be invited to embrace the offers of life.

The invitation has gone from his lips, and the command has gone forth that it should be carried to every creature Mar 16:15, and now it pertains to his church to bear the glad news of salvation around the world. God intends that it shall be done, and on his church rests the responsibility of seeing it speedily executed.

For I am God - This is a reason why they should look to him to be saved. It is clear that none but the true God can save the soul. No one else but he can pronounce sin forgiven; no one but he can rescue from a deserved hell. No idol, no man, no angel can save; and if, therefore, the sinner is saved, he must come to the true God, and depend on him. That he may thus come, whatever may have been his character, is abundantly proved by this passage. This verse contains truth enough, if properly understood and applied, to save the world; and on the ground of this, all people, of all ages, nations, climes, ranks, and character, might come and obtain eternal salvation.

Barnes: Isa 45:23

I have sworn by myself - This verse contains a fuller statement of the truth intimated in the previous verse, that the benefits of salvation should yet be extended to all the world. It is the expression of God’ s solemn purpose that all nations should yet be brought to acknowledge him, and partake of the benefits of the true religion. The expression, ‘ I have sworn by myself,’ denotes a purpose formed in the most solemn manner, and ratified in the most sacred form. God could swear by no greater Heb 6:13, Heb 6:16; and this, therefore, is the most solemn assurance that could be possibly given that the purpose which he had formed should be executed. To swear by himself is the same as to swear by his life, or to affirm solemnly that the event shall as certainly occur as that he exists. The same idea is often expressed by the phrase, ‘ as I live.’ See a parallel declaration in Num 14:21 : ‘ But as truly as I live, all the earth shall be filled with the glory of the Lord’ (compare Num 14:28; Isa 49:18; Jer 22:24; Eze 5:11; Eze 14:16, Eze 14:18, Eze 14:20; Zep 2:9; Rom 14:11). This passage is quoted by Paul in Rom 14:11, where the phrase, ‘ I have sworn by myself’ is rendered, ‘ as I live, saith the Lord,’ showing that they are equivalent expressions.

The word is gone out of my mouth - The Septuagint renders this, ‘ Righteousness shall proceed from my mouth, my words shall not return.’ Lowth renders it, ‘ Truth is gone forth from my mouth; the word, and it shall not be revoked.’ Jerome, ‘ The word of righteousness has gone forth from my mouth, and shall not return.’ Rosenmuller accords with the interpretation a of Lowth. Probably the correct translation is ‘ righteousness’ (that is, the righteous sentence, or purpose, where the word צדקה ts^e dâqâh is used in the sense of truth, see Isa 45:19), has gone out of my mouth, the word (that is, the promise), and it shall not return.’ In this construction the י ( y )before לא lo' has the force of a relative pronoun, and is to be referred to דבר dâbâr , ‘ the word.’ The sense is, that God had spoken it, and that all which he has spoken shall certainly be fulfilled. The fact that the declaration has once passed his lips, is full proof that the purpose shall be accomplished. This is not to be understood of any promise which he had made before, but it is a solemn declaration which he now makes by the prophet.

That unto me every knee shall bow - To bow or bend the knee, is indicative of homage or adoration; and the idea is, that all should yet acknowledge him to be God (see the note at Rom 14:11). The ancient mode of offering adoration, or of paying homage, was to place the knee on the ground, and then slowly to incline the body until the head touched the earth. This is practiced now in eastern countries (compare Gen 41:43; 1Ki 19:18; 2Ch 6:13; Mat 27:29; Rom 11:4; Phi 2:10; Eph 3:14). The obvious and proper signification of this is, that the time would come when God would be everywhere acknowledged as the true God. It refers therefore to the future period of glory on the earth, when all people shall have embraced the true religion, and when idolatry shall have come to an end.

Every tongue shall swear - This expression is evidently taken from the practice of taking an oath of allegiance to a sovereign, and here means that all would solemnly acknowledge him to be the true God, and submit themselves to his government and will. See the phrase explained in the the note at Isa 19:18. That this refers to the Messiah and his times, is apparent from the fact that it is twice referred to by the apostle Paul, and applied by him to the Lord Jesus and his religion Rom 14:11; Phi 2:10. It is a glorious promise which remains yet to be fulfilled, and there is no promise in the Bible more certain than that this earth shall yet be filled with the knowledge of the true God.

Barnes: Isa 45:24

Surely, shall one say - Margin, ‘ He shall say of me, In the Lord is all righteousness and strength.’ The design of the verse is, to set forth more fully the effect of the prevalence of the true religion; and the main thought is, that there shall be an universal acknowledgment that salvation and strength were in Yahweh alone. Idols and people could not save; and salvation was to be traced to Yahweh only. A literal translation of the passage would be, ‘ Truly in Jehovah, he said unto me,’ or it is said unto me, that is, I heard it said, ‘ is righteousness and strength,’ that is, this would be everywhere the prevailing sentiment that righteousness and strength were to be found in Yahweh alone. The sense is, first, that it was by him alone that they could be pardoned and justified; and, secondly, that it was by him alone that they could obtain strength to meet their enemies, to overcome their sins, to discharge their duties, to encounter temptations, to hear afflictions, and to support them in death. These two things, righteousness and strength, are all that man needs. The whole of religion consists essentially in the feeling that righteousness and strength are to be found in God our Saviour. The Septuagint renders this, ‘ Every tongue shall swear to God, saying, Righteousness and glory shall come unto him, and all those who make distinctions among them shall be ashamed.’

Even to him shall men come - For the purpose of being saved (see the notes at Isa 2:3).

And all that are incensed against him - All that are opposed to his government and laws.

Shall be ashamed - (See the note at Isa 45:16). The enemies of God shall see their own feebleness and folly; and they shall be ashamed that they have endeavored to oppose one so mighty and so glorious as the living God. The multitudes that have in various ways resisted him shall see the folly of their course, and be overwhelmed with shame that they have dared to lift the hand against the God that made the heavens. Jarchi renders this, ‘ All who have opposed themselves to God, shall come to him, led by penitence on account of the things which they have done, and shall be ashamed.’

Barnes: Isa 45:25

In the Lord - It shall be only in Yahweh that they shall find justification, and this must mean, that it is by his mercy and grace. The entire passage here, I suppose, has reference to the times of the Redeemer (see the notes at Isa 45:21-24). If so, it means that justification can be obtained only by the mercy of God through a Redeemer. The great truth is, therefore, here brought into view, which constitutes the sum of the New Testament, that people are not justified by their own works, but by the mercy and grace of God.

All the seed of Israel - All the spiritual seed or descendants of Jacob. It cannot mean that every individual shall be justified and saved, for the Bible abundantly teaches the contrary (see Mat 8:11-12; Rom. 11) But it must mean that all who have a character resembling that of Israel, or Jacob; all who are the true children and friends of God (see Rom 2:28-29; Rom 4:9-13).

Be justified - Be regarded and treated as righteous. Their sins shall be pardoned, and they shall be acknowledged and treated as the children of God (see the notes at Rom 3:24-25). To justify, here, is not to pronounce them innocent, or to regard them as deserving of his favor; but it is to receive them into favor, and to resolve to treat them as if they had not sinned; that is, to treat them as if they were righteous. All this is by the mere mercy and grace of God, and is through the merits of thc Redeemer, who died in their place.

And shall glory - Or rather, shall praise and celebrate his goodness. The word used here ( חלל châlal ) means, in the Piel, "to sing, to chant, to celebrate the praises of anyone"1Ch 16:36; Psa 44:9; Psa 117:1; Psa 145:2, and is the word of which the word "hallelujah"is in part composed. Here it means, that the effect of their being justified by Yahweh would be, that they would be filled with joy, and would celebrate the goodness of God. This effect of being justified, is more fully stated in Rom 5:1-5. It is a result which always follows; and a disposition to praise and magnify the name of God in view of his boundless mercy in providing a way by which sinners may be justified, is one of the first promptings of a renewed heart, and one of the evidences that a soul is born again.

Poole: Isa 45:18

This description of God is here added, either,

1. To detect the vanity of idols, by asserting that none was to be owned as the true God besides that one God who made the heavens and the earth, and the inhabitants thereof. Or,

2. To demonstrate God’ s sufficiency to fulfil all these glorious promises made to his church, because he made the world of nothing, and upholds it by the word of his power; and withal to discover God’ s 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 God would much more be gracious to his own people.

Poole: Isa 45:19

I have not spoken in secret in a dark place of the earth: the heathen idols deliver their oracles darkly and doubtfully, in obscure cells and caverns of the earth, or out of the bellies of their priests; but I have delivered my oracles to Israel publicly and plainly, as one that was neither afraid nor ashamed to utter my mind, lest I should be convinced of folly and falsehood; which was the case of idols.

Seek ye me in vain; serve and worship me for nought As I appointed them work, so I promised, and from time to time have given, and shall give, them abundant recompence for their service; whereas the Gentiles seek to their idols in vain, for they can do them no good, as is observed in the next verse.

I the Lord speak righteousness, I declare things that are right I require nothing of my people which is not highly just and good; whereas the idols commanded their worshippers to do many sinful and shameful things, even in their worship, as is notoriously known.

Poole: Isa 45:20

Assemble yourselves and come; draw near together to debate the business with me concerning the divinity of your idols, and hear what I have said, and am now about to say again, in that matter.

Ye that are escaped of the nations the remnant of the Gentiles, which shall survive those great and many destructions which I am bringing upon the heathen nations for their abominable idolatries and other wickedness. Let these dreadful judgments upon others, and God’ s singular mercy in sparing you, awaken you to a more impartial and serious consideration of this point, and cast off those idols, which have now discovered their own vanity and inability to help those who serve them and trust in them.

They have no knowledge they hereby discover their deep ignorance and stupidity.

That set up in a high place, where it may be seen and worshipped.

Poole: Isa 45:21

Let them take counsel together to maintain the cause of their idols.

Who hath declared this? this great work of which I have spoken, concerning Babylon’ s destruction, and the redemption of God’ s people.

A just God and a Saviour whereas the gods of the heathens are neither just nor saviours to their people, but wicked, and the authors and abettors of all sorts of wickedness; and so far from being either able or willing to save their worshippers, that they are the chief occasion of their utter destruction.

Poole: Isa 45:22

Upon these considerations, I advise all people upon earth, from one end 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 their labour shall not be in vain; for they shall be saved: the imperative being put for the future, as Gen 42:18 , and oft elsewhere. 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 upon Christ, who shall be the author of salvation to all that obey him, whether Jews or Gentiles, which is confirmed by the following verse.

Poole: Isa 45:23

I have sworn by myself which is the highest and most solemn oath that is possible, Heb 6:13 , and therefore signifies that the matter here sworn is of an extraordinary importance.

The word is gone out of my mouth in righteousness it is not a vain word rashly uttered, and afterwards never remembered nor observed, but what I sincerely speak, and will most faithfully and infallibly perform.

Shall not return to wit, unto me void , or without effect, as this phrase is more fully delivered, Isa 55:11 . It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business.

Unto me every knee shall bow, every tongue shall swear not only the Jews, but a people of all nations, shall worship me, and submit to my laws; which is signified by an outward act, the bowing of the knee, Which is a posture of reverence and subjection; and by one eminent part of God’ s worship, which is swearing by his name.

Poole: Isa 45:24

Shall one say or, shall he say ; each or every one of those whom he now said that they should bow their knees to God, and swear by him, Isa 45:23 . Or, it shall be said; such active verbs being oft used impersonally.

In the Lord 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 , as is said, Act 13:39 . This plainly points us to the Messiah, whose very name is, The Lord our Righteousness , Jer 23:6 , and whose great business it was to bring in everlasting righteousness , Dan 9:24 , and who is made unto us of God righteousness, 1Co 1:30 . Strength; support and assistance to bear all my burdens, and 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.

To him shall men come the Gentiles shall come to God and Christ, either,

1. By constraint or necessity, to be judged by him at the last day; or,

2. Willingly, by prayer to seek, and by faith to receive, righteousness and strength from him; which seems better to agree with the foregoing clause, which speaks of true believers only. Coming to Christ is put for believing on him , Mat 11:28 Joh 5:40 6:35-37 , and elsewhere.

And all that are incensed against him shall be ashamed or, but (as this particle is oft rendered)

all that are & c. But all his implacable enemies shall be brought to shame and punishment.

Poole: Isa 45:25

All the seed of Israel all Israelites indeed, whether Jews or Gentiles; all believers, who are frequently called God’ s Israel in Scripture, as Psa 24:6 Rom 9:6 11:26 Gal 6:16 .

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 , Isa 45:24 , which seems to design their public shame and confusion before God and men.

Shall glory shall not only receive him, but shall rejoicer and triumph in him as their God and portion.

PBC: Isa 45:22

See Philpot: THE LORD’S INVITATION TO THE ENDS OF THE EARTH

Haydock: Isa 45:18

In vain. Hebrew, "to be a chaos," Genesis viii. 2.

Haydock: Isa 45:19

Earth. The pagan oracles were given chiefly in mountains, where the impostures of the priests might escape detection. They were also generally ambiguous, or mere guesses. The declarations of the true prophets were quite the reverse. ---

In vain; without reward. (Calmet)

Haydock: Isa 45:20

Gentiles: converts, (Haydock) or Jews, returning from Babylon.

Haydock: Isa 45:21

Me. He transports his auditors to the times succeeding the captivity, when the completion of the prophecies will be evident.

Haydock: Isa 45:23-24

Myself, having none greater, Hebrews vi. 13. ---

Justice: sure. ---

To me. All that are born belong to me. The Jewish women had seldom recourse to midwives, (Exodus i. 19., and 1 Kings iv. 19.; Calmet) no more than the Ethiopians. (Ludolf. i. 14.) ---

Swear, by the true God. (Haydock) ---

Oaths on proper occasions, honour him, Deuteronomy vi. 13. Nothing could be spoken more plainly of the Gentiles' conversion.

Haydock: Isa 45:25

Empire. Cyrus shall make this confession, (1 Esdras i. 2.) and all who embrace the religion of Christ, shall attribute all their virtue to him.

Gill: Isa 45:18

For thus saith the Lord, that created the heavens,.... These words, and what follow, are the words of the Son of God, of the Lord the Saviour, in whom Israel is saved with an everlasting salvation; and this is said to assure them of it, as well as to distinguish himself from the gods of the Gentiles, who made not the heavens and the earth, as he had done; for by the Word of the Lord, the essential Word of God, were the heavens made in the beginning; see Psa 33:6,

God himself, that formed the earth, and made it, he hath established it; the Saviour is God himself, truly and properly God, who has all the perfections of deity in him; and this appears as from his creation of the heavens, so from his forming, making and establishing the earth; he made the chaos of the earth out of nothing; he formed that chaos he made into a beautiful order, and prepared, as the last word ^c signifies, fitted, and furnished it with everything convenient for man and beast:

he created it not in vain, he formed it to be inhabited; the earth indeed was "tohu" when it was first created, Gen 1:2, which word is used of the chaos of the earth first made, here rendered "in vain"; but then it was not created to continue so, nor did it continue so; for though it was first without form, it was soon formed in a beautiful manner, and fitted for the habitation of men and beasts, and especially the former; and more especially for the habitation of the saints, those sons of men, with whom the delights of Christ were from eternity, and whom he foresaw would dwell in the habitable parts of the earth, which was a pleasure to him; and for the sake of them was it made to be inhabited, and not by them with the wicked promiscuously only as now, but when purified, and refined by fire, to be the habitation of the righteous, with Christ at the head of them; as will be the case in the thousand years' reign:

I am the Lord, there is none else; the one Jehovah with the Father and the Spirit, and there is no other that is the Creator of the heavens and the earth.

Gill: Isa 45:19

I have not spoken in secret, in a dark place of the earth,.... In a private whisper, in a muttering manner, and out of the belly, as the Heathen priests did; and from out of cells, dens, and caverns of the earth, from whence the oracles of Heathen deities were delivered; but in a free, open, clear, and public manner, before multitudes, in the face of all men, or where there was a great concourse of people: so Christ delivered the law on Mount Sinai, in an audible manner, attended with a multitude of angels, and before all the people; and when here on earth he said nothing in secret, but openly to the world, in the synagogues and temple of the Jews, where they resorted in great numbers, Joh 18:20 and ordered his disciples also to publish on the housetops what they heard with their ears, Mat 10:27,

I said not unto the seed of Jacob, seek ye me in vain; that is, he never suffered the seed of Jacob, Israelites indeed, praying Jacobs and prevailing Israels, the true worshippers of him, to seek him in vain; to pray unto and worship him to no purpose, or without fruit to themselves; for all such who seek him early and earnestly, heartily and diligently, and where he may be found, always find him; he receives them, and not rejects them; and they receive that from him which is worth seeking after, and amply rewards all their trouble. The Targum is,

"nor have I said to the seed of the house of Jacob in vain, seek my fear:''

I the Lord speak righteousness; the word of righteousness, the doctrine of justification by his own righteousness; that which he wrought out by his obedience, sufferings, and death, he declared and brought near in the ministry of the word; see Isa 46:13. The Targum renders it, "truth"; grace and truth came by Christ, Joh 1:17,

I declare things that are right; according to right reason, agreeably to the word of God, both law and Gospel, fit for men to receive, and what made for his own and his Father's glory; see Pro 8:6.

Gill: Isa 45:20

Assemble yourselves, and come; draw near together, ye that are escaped of the nations,.... Not that escaped the sword of Cyrus's army, the Chaldeans; nor the Jews that escaped out of Babylon and other countries, by his means; but the remnant, according to the election of grace among the Gentiles; such who were called out of Heathenish darkness into the marvellous light of the Gospel, and escaped the idolatries that others continued in; these are called and summoned together, as to observe the grace of God to themselves, so to labour to convince others of their gross ignorance and stupidity in worshipping idols, and to judge and pass sentence on the obstinate among them:

they have no knowledge that set up the wood of their graven image; or that "lift up" or "carry the wood of their graven image" ^d; the inside of whose graven image is wood, though covered with some metal which is graved; and for a man to carry such an image on his shoulders, either in procession or in order to fix it in some proper place for adoration, argues great ignorance and stupidity; such persons can have no knowledge of deity, that can believe that a log of wood, covered with gold or silver, graved by art and man's device, and which they are obliged to carry upon their shoulders, can be a god, or a fit object of worship:

and pray to a god that cannot save; itself, nor them; cannot hear their prayers, nor return an answer to them; cannot help and assist them in distress, nor deliver them out of their troubles; and therefore it must be the height of madness and folly to pray unto it.

Gill: Isa 45:21

Tell ye, and bring them near, and let them take counsel together,.... Tell them what I say of their ignorance and stupidity; and gather them all together, their gods, their makers, and their worshippers, and let them lay their heads together, and consult what proof they are able to give of their divinities, particularly by foretelling things to come:

who hath declared this from ancient time? who hath told it from that time? that is, who of all their gods or priests have ever declared this or anyone thing at any distance of time before it came to pass? either this everlasting salvation of my people, or the redemption by Cyrus, which was a type of it, and was spoken of beforehand? have ever any of them foretold anything like this, and it came to pass as predicted? not one of them.

Have not I the Lord? he had. Christ, by his Spirit in the prophets, signified before hand his sufferings and his death, and the glory that should follow, 1Pe 1:11 and when he was here on earth, he foretold his being betrayed to the chief priests; his being delivered to the Gentiles; his scourging and crucifixion, and resurrection from the dead; all which came to pass exactly as he had predicted, Mat 20:18,

and there is no God else beside me; a just God and a Saviour: there is "none beside me", Christ is the one God with the Father and Spirit, and there is no other; nor any Saviour of lost sinners, but him; there is salvation in him, and in no other; and he is "just" in things pertaining to God, in satisfying his justice, and fulfilling his law; he was set forth as Mediator to declare his righteousness, and which is displayed in the work of redemption by him; so that God is just, while he is the justifier of him that believes in him, Rom 3:25.

Gill: Isa 45:22

Look unto me,.... And not to idols, nor to any creature, nor to the works of your hands; to your own righteousness and doings; to your wounds; to your tears and humiliations; to your own hearts and frames; to your graces and the exercise of them; all must be looked off of, and Christ only looked unto by a direct act of faith, for righteousness, for pardon, for all supplies of grace, and for glory and eternal happiness. He is to be looked unto as the Son of God, whose glory is the glory of the only begotten of the Father, full of grace and truth; as the Lamb of God that takes away the sin of the world; as the only Mediator between God and man; as the Saviour and Redeemer of lost sinners; and considered in all his offices and relations: under all circumstances he is to be looked to; when in the dark, look to him for light; when dead and lifeless, look to him for life; when weak, look to him for strength; when sick, look to him for healing; when hungry, look to him for food; and when disconsolate, look to him for comfort; for none ever look to him and are ashamed or disappointed, they have what they look for; and as it is profitable, so pleasant to look to Jesus, and he himself is well pleased with it; and therefore here encourages to it, adding,

and be ye saved; or, "ye shall be saved" ^e: Christ is set up in the Gospel, and the ministration of it to be looked at, that men may be saved by him; and it is the will of God, not only that men should look to him, but that whosoever sees him, and believes in him, should not perish, but have everlasting life: the ministers of the Gospel are appointed to show men the way of salvation by Christ, and to assure them that he that believes in him shall be saved; and saints in all ages have looked unto him, and have been saved by him; and therefore this may be taken for a sure and certain thing, that such that look to Christ, as the Israelites did to the brasen serpent, the type of him, shall be saved, Joh 3:14,

all the ends of the earth; all that live at the furthest part of the earth; Christ has a people there, the Father has given him for his possession, and which are the purchase of his blood, and for whose sins he became the propitiation; and to these he sends his Gospel and his ministers, to find them out, and publish salvation to them, and to assure them, that however distant they are, both as to place and state, yet through looking to him by faith they shall be saved, even though they are the worst and vilest of sinners:

for I am God, and there is none else; and so mighty to save, able to save to the uttermost, all that come to him, and to God by him, be they where they will; since he is truly God, there is virtue enough in his blood to pardon sin, and cleanse from it; and in his righteousness to justify from all sin; and in his sacrifice to expiate it; and therefore sensible sinners may safely look to him, and venture their souls on him. The Targum is,

"look unto my Word, and be ye saved, &c.''

Gill: Isa 45:23

I have sworn by myself,.... Christ being the true God, he could swear by no greater, Heb 6:13, this shows that what follows, and is here sworn unto, is of great importance, and strictly true, and would certainly be accomplished:

the word is gone out of my mouth in righteousness; both what goes before, that such that look unto him shall be saved; and also what follows, concerning the subjection of every creature to him; this was what he had resolved in his mind, and declared in his word, by promise and prophecy, should be; and as it was agreeably to truth and justice, it should certainly, and in faithfulness, be performed, and shall not return void and without effect, but be exactly and punctually accomplished:

that unto me every knee shall bow, every tongue shall swear; that is, everyone, or at least the generality of mankind, shall be subject to Christ, embrace his Gospel, submit to his ordinances, profess his name, and serve and worship him; this will be when the fulness of the Gentiles is brought in, and the Jews are converted: the apostle quotes this passage, and applies it to the judgment day, when all, whether they will or not, shall confess that Christ is God, which he so often asserts in this context; see Rom 14:10.

Gill: Isa 45:24

Surely, shall one say, in the Lord have I righteousness and strength,.... That is, one and everyone of these that shall be brought to submit to Christ, and to confess him, shall declare it as their faith, that in Christ alone is their "righteousness or righteousnesses" ^f; that they have a full and complete righteousness in him, and which serves for many; consisting of the holiness of his nature, the obedience of his life, and his sufferings of death; by which the law is honoured, justice satisfied, God is well pleased, and they are acquainted and discharged; and which is pure, perfect, and everlasting, is given them of grace, and entitles them to eternal life; and this they have in Christ as their covenant head and representative, and which they come to have by being in him: it is not inherent in them, but is in Christ, by whom it is wrought out, and becomes theirs by the imputation of it to them, and which they receive by faith; and this is an act of faith concerning it here expressed, and which declares the certainty of it, and of interest in it, and excludes all other: for it may be rendered, "only in the Lord", &c. ^g; and seems to be spoken with great joy, in an exulting way, and what may be said at all times; for this righteousness is always in Christ, and "strength" likewise to enable them to exercise every grace; to do the will and work of God; to bear afflictions; to withstand Satan's temptations, and oppose their own corruptions; and to which they have not sufficient strength in themselves, but there is enough in Christ. Some take these to be the words of the prophet, and differently interpret them. Some thus, as Abendana observes,

"saith the prophet, these future things I know not in a way of wisdom, but by the Lord, who saith unto me, my God of righteousness and strength.''

Aben Ezra thus,

"surely in the Lord that speaketh with me alone are righteousness and strength.''

Joseph Kimchi takes it to be in the form of an oath,

"the prophet said, I swear by the name of the Lord, that unto me he saith, righteousness and strength unto him shall come; as if he had said, the author or doer of righteousness and strength shall draw near to him, and all that are incensed against him shall be ashamed.''

Even to him shall men come: or everyone of the above persons; they shall come to Christ, not merely to his word and ordinances, but to himself by faith; for righteousness and strength; for peace and pardon; for spiritual rest, joy, and comfort; for food and clothing; for all supplies of grace, and for eternal life; or if not in a way of grace now, they shall come to him, and appear before him at the last judgment, whether they will or not.

And all that are incensed against him shall be ashamed; that are incensed against his person, his deity, personality, and divine sonship; against his blood, righteousness, sacrifice, and satisfaction; against his offices, kingdom, and glory; these shall be ashamed, either when they are convinced of the truth of these things now, or however when they shall appear in his glory at the last day. Kimchi connects this verse with the preceding, thus,

"he saith, every tongue shall swear verily by the Lord alone, and not by another god; and so saith God, I have righteousness and strength to give to them that serve me; and all the people who are incensed against me, and reject my service unto that day, then shall they come unto him, and confess before him, and shall be ashamed for what they have done.''

The Targum is,

"in his word they shall confess, and all the people shall be confounded with their idols, who rush upon his people.''

Gill: Isa 45:25

In the Lord shall all the seed of Israel be justified,.... All the spiritual Israel of God, whether Jews or Gentiles; all the spiritual seed and offspring of Christ, to whom he stands in the relation of the, everlasting Father and federal Head; these being given to him, and being in him, are justified in him from all things; and these, all and everyone, shall be brought to see their need of his righteousness, and look to him for it, and receive it from him by faith; and be manifestatively justified in their own consciences, as they will be openly at the bar of God, before angels and men, hereafter. The Targum is,

""in" or by the Word of the Lord all the seed of Israel shall be justified:''

and shall glory; in Christ, as the Lord their righteousness; not in themselves, in their own righteousness, holiness, wisdom, and strength, but in this, that Christ is made to them wisdom, righteousness, sanctification, and redemption, 1Co 1:30.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 45:18

¹ tn Heb “he [is] the God.” The article here indicates uniqueness.

² tn Or “unformed.” Gen 1:2 describes the world as “unformed” (תֹהוּ, tohu) prior to God’s creative work, but God then formed the world and made it fit for habitation.

NET Notes: Isa 45:19

¹ tn Heb “in a place of a land of darkness” (ASV similar); NASB “in some dark land.”

² tn “In vain” translates תֹהוּ (tohu), used here as an adverbial accusative: “for nothing.”

³ tn The translation above assumes that צֶדֶק (tsedeq) and מֵישָׁרִים (mesharim) are adverbial accusatives (see 33:15). If they are taken as direct objects, indicating the content of what is spoken, one might translate, “who proclaims deliverance, who announces justice.”

NET Notes: Isa 45:21

¹ tn Heb “Declare! Bring near!”; NASB “Declare and set forth your case.” See 41:21.

² tn Or “a righteous God and deliverer”; NASB, NIV, NRSV “a righteous God and a Savior.”

NET Notes: Isa 45:22

¹ tn The Niphal imperative with prefixed vav (ו) indicates purpose after the preceding imperative. The Niphal probably has a tolerative sense, “allow yourselves to be delivered, accept help.”

NET Notes: Isa 45:23

¹ tn Heb “I swear by myself”; KJV, NASB “have sworn.”

² tn Heb “a word goes out from my mouth [in] truth and will not return.”

³ tn Heb “swear” (so KJV, NAB, NIV, NRSV); NLT “confess allegiance.”

NET Notes: Isa 45:24

¹ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

² tn Heb “will come to him and be ashamed.”

NET Notes: Isa 45:25

¹ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

Geneva Bible: Isa 45:18

For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be ^{( u )} inhabited: I [am] the LORD; and [there is] none else.

^{( u )} That is, of men, but chiefly of his Church.

Geneva Bible: Isa 45:19

I have not spoken in secret, ^{( x )} in a dark place of the earth: I have not said to the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

^{( x )} As do the false gods, who give uncertain answers.

Geneva Bible: Isa 45:20

Assemble yourselves and come; draw near together, ^{( y )} ye [that have] escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray to a god [that] cannot save.

^{( y )} All you idolaters who though you seem to have worldly dignity yet in God's sight you are vile and abject.

Geneva Bible: Isa 45:22

Look to me, and be ye saved, all ^{( z )} the ends of the earth: for I [am] God, and [there is] none else.

^{( z )} He calls the idolaters to repentance, willing them to look on him with the eye of faith.

Geneva Bible: Isa 45:23

I have sworn by myself, the word is gone out of my mouth [in] ^{( a )} righteousness, and shall not return, That to me every ^{( b )} knee shall bow, every tongue shall swear.

^{( a )} That is, that the thing which I have promise will be faithfully performed.

^{( b )} The knowledge of God and the true worshipping will be through all the world, (Rom 14:11; Phi 2:10) by which he signifies that we must not only serve God in heart, but declare the same also by outward profession.

Geneva Bible: Isa 45:24

Surely, ^{( c )} shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are ^{( d )} incensed against him shall be ashamed.

^{( c )} Meaning the faithful will feel and confess this.

^{( d )} All the contemners of God.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 45:1-25

1 God calls Cyrus for his church's sake.

5 By his omnipotency he challenges obedience.

20 He convinces the idols of vanity by his saving power.

Maclaren: Isa 45:15-19

Hidden And Revealed

Verily thou art a God that hidest Thyself, O God of Israel, the Saviour … I have not spoken in secret, in a dark place of the earth; I said not unto the seed of Jacob, Seek ye Me in vain: I the Lord speak righteousness, I declare things that are right.'--Isaiah 45:15-19.

THE former of these verses expresses the thoughts of the prophet in contemplating the close of a great work of God's power which issues in the heathen's coming to Israel and acknowledging God. He adores the depth of the divine counsels which, by devious ways and after long ages, have led to this bright result. And as he thinks of all the long-stretching preparations, all the apparently hostile forces which have been truly subsidiary, all the generations during which these Egyptian and Ethiopian tribes have been the enemies and oppressors of that Israel whom they at last acknowledge for the dwelling-place of God, and enemies of that Jehovah before whom they finally bow down, he feels that he has no measuring-line to fathom the divine purposes, and bows his face to the ground in reverent contemplation with that word upon his lips: Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour.' It is a parallel to the apostolic words, O the depths of the riches both of the wisdom and knowledge of God. How unsearchable are His judgments, and His ways past finding out.'

But such thoughts are but a half truth, and may very easily become in men's minds a whole error, and therefore they are followed by a marvellous section in which the Lord Himself speaks, and of which the whole burden is--the clearness and fulness with which God makes Himself known to men. True it is that there are depths inaccessible in the divine nature. True it is that there are mysteries unrevealed in the method of the divine procedure, and especially in that of the relation of heathen tribes to His gospel and His love. True it is that there are mysteries opened in the very word of His grace. But notwithstanding all this--it is also true that He makes Himself known to us all, that He declares righteousness, that He calls us to seek Him, and that He wills to be found and known by us,

The collocation of these two passages may be taken, then, as representing the two phases of the Divine Manifestation, the obscurity which must ever be associated with all our finite knowledge of God, and the clear sunlight in which blazes all that we need to know of Him.

I. After all revelation, God is hidden.

There is revelation of His Name in all His works. His action must be all self-manifestation. But after all it is obscure and hidden.

1. Nature hides while it reveals. Nature's revelation is unobtrusive. God is concealed behind second causes.

God is concealed behind regular modes of working (laws).

Nature's revelation is partial, disclosing only a fragment of the name.

Nature's revelation is ambiguous. Dark shadows of death and pain in the sensitive world, of ruin and convulsions, of shivered stars, seem to contradict the faith that all is very good; so that it has been possible for men to drop their plummet in the deep and say, I find no God,' and for others to fall into Manichaeism or some form or other of dualism.

2. Providence hides while it reveals.

That is the sphere in which men are most familiar with the idea of mystery.

There is much of which we do not see the issue. The process is not completed, and so the end is not visible.

Even when we believe that to Him' and for good' are all things,' we cannot tell how all will come circling round. We are like men looking only at one small segment of an ellipse which is very eccentric.

There is much of which we do not see the consistency with the divine character.

We are confronted with stumbling-blocks in the allotment of earthly conditions; in the long ages and many tribes which are without knowledge of God; in the sore sorrows, national and individual.

We can array a formidable host. But it is to be remembered that revelation actually increases these. It is just because we know so much of God that we feel them so keenly. I suppose the mysteries of the divine government trouble others outside the sphere of revelation but little. The darkness is made visible by the light.

3. Even in grace' God is hidden while revealed. The Infinite and Eternal cannot be grasped by man. The conception of infinity and eternity is given us by revelation, but it is not comprehended so that its contents are fully known. The words are known, but their full meaning is not, and no revelation can make them, known to finite intelligences.

God dwells in light inaccessible, which is darkness. Revelation opens abysses down which we cannot look. It raises and leaves unsettled as many questions as it solves.

The telescope resolves many nebulae, but only to bring more unresolvable ones into the field of vision.

Now all this is but one side of the truth. There is a tendency in some minds to underrate what is plain because all is not plain. For some minds the obscure has a fascination, apart altogether from its nature, just because it is obscure. It is a noble emulation to press forward and still to be dosing up what we know not with what we know.' But neither in science nor in religion shall we make progress if we do not take heed of the opposing errors of thinking that all is seen, and of thinking that what we have is valueless because there are gaps in it. The constellations are none the less bright nor immortal fires, though there be waste places in heaven where nothing but opaque blackness is seen. In these days it is especially needful to insist both on the incompleteness of all our religious knowledge, and to say that--

II. Notwithstanding all obscurity, God has amply revealed Himself.

Though God hides Himself, still there comes from heaven the voice--I have not spoken in secret.' Now these words contain these thoughts--

1. That whatever darkness there may be, there is none due to the manner of the revelation.

God has not spoken in secret, in a corner. There are no arbitrary difficulties made or unnecessary darkness left in His revelation. We have no right to say that He has left difficulties to test our faith. He Himself has never said so. He deals with us in good faith, doing all that can be done to enlighten, regard being had to still loftier considerations, to the freedom of the human will, to the laws which He has Himself imposed on our nature, and the purposes for which we are here. It is very important to grasp this. We have been told as much as can be told. Contrast with such a revelation the cave-muttered oracles of heathenism and their paltering double sense. Be sure that when God speaks, He speaks clearly and to all, and that in Christianity there is no esoteric teaching for a few initiated only, while the multitude are put off with shows.

2. That whatever obscurity there may be, there is none which hides the divine invitation or Him from those who obey it.

I have never said, seek ye Me in vain.' Much is obscure if speculative completeness is looked for, but the moral relations of God and man are not obscure.

All which the heart needs is made known. His revelation is clearly His seeking us, and His revelation is His gracious call to us to seek Him. He is ever found by those who seek. They have not to press through obscurities to find Him, but the desire to possess must precede possession in spiritual matters. He is no hidden God, lurking in obscurity and only to be found by painful search. They who seek' Him know where to find Him, and seek because they know.

3. That whatever may be obscure, the Revelation of righteousness is clear.

We have to face speculative difficulties in plenty, but the great fact remains that in Revelation steady light is focussed on the moral qualities of the divine Nature and especially on His righteousness.

And the revelation of the divine righteousness reaches its greatest brightness, as that of all the divine Nature does, in the Person and work of Jesus. Very significantly the idea of God's righteousness is fully developed in the immediately subsequent context. There we find that attribute linked in close and harmonious conjunction with what shallower thought is apt to regard as being in antagonism to it. He declares Himself to be a just (righteous) God and a Saviour.' So then, if we would rightly conceive of His righteousness, we must give it a wider extension than that of retributive justice or cold, inflexible aloofness from sinners. It impels God to be man's saviour. And with similar enlarging of popular conceptions there follows: In the Lord is righteousness and strength,' and therefore, In the Lord shall all the seed of Israel be justified (declared and made righteous) and shall glory '--then, the divine Righteousness is communicative.

All these thoughts, germinal in the prophet's words, are set in fullest light, and certified by the most heart-moving facts, in the Person and work of Jesus Christ. He declares at this time His righteousness, that He might Himself be righteous and the maker righteous of them that have faith in Jesus.' Whatever is dark, this is clear, that Jehovah our Righteousness' has come to us in His Son, in whom seeking Him we shall never seek in vain, but' be found in Him, not having a righteousness of our own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith.'

If the great purpose of revelation is to make us know that God loves us, and has given us His Son that in Him we may know Him and possess His Righteousness, difficulties and obscurities in its form or in its substance take a very different aspect. What need we more than that knowledge and possession? Be not robbed of them.

Many things are not written in the book of the divine Revelation, whether it be that of Nature, of human history, or of our own spirits, or even of the Gospel, but these are written that we may believe that Jesus is the Son of God, and believing, may have life in His name.

MHCC: Isa 45:11-19

Believers may ask in prayer for what they need; if for their good, it will not be withheld. But how common to hear God called to account for his dealings with man! Cyrus provided for the returning Jews. Those redeemed by Christ shall be provided for. The restoration would convince many, and convert some; and all that truly join the Lord, find his service perfect freedom. Though God be his people's God and Saviour, yet sometimes he lays them under his frowns; but let them wait upon the Lord who hides his face. There is a world without end; and it will be well or ill with us, according as it shall be with us in that world. The Lord we serve and trust, is God alone. All that God has said is plain, satisfactory, and just. As God in his word calls us to seek him, so he never denied believing prayers, nor disappointed believing expectations. He gives grace sufficient, and comfort and satisfaction of soul.

MHCC: Isa 45:20-25

The nations are exhorted to draw near to Jehovah. None besides is able to help; he is the Saviour, who can save without the assistance of any, but without whom none can save. If the heart is brought into the obedience of Christ, the knee will cheerfully obey his commands. To Christ men shall come from every nation for blessings; all that hate his cause shall be put to shame, and all believers shall rejoice in him as their Friend and Portion. All must come to him: may we now come to him as the Lord our Righteousness, walking according to his commandments.

Matthew Henry: Isa 45:11-19

The people of God in captivity, who reconciled themselves to the will of God in their affliction and were content to wait his time for their deliverance, are here assured that they should not wait in vain.

I. They are invited to enquire concerning the issue of their troubles, Isa 45:11. The Holy One of Israel, and his Maker, though he does not allow them to strive with him, yet encourages them, 1. To consult his word: " Ask of me things to come; have recourse to the prophets and their prophecies, and see what they say concerning these things. Ask the watchmen, What of the night? Ask them, How long?"Things to come, as far as they are revealed, belong to us and to our children, and we must not be strangers to them. 2. To seek unto him by prayer: " Concerning my sons and concerning the work of my hands, which as becomes them submit to the will of their Father, the will of their potter, command you me, not by way of prescription, but by way of petition. Be earnest in your requests, and confident in your expectations, as far as both are guided by and grounded upon the promise."We may not strive with our Maker by passionate complaints, but we may wrestle with him by faithful and fervent prayer. My sons, and the work of my hands, commend to me (so some read it), bring them to me and leave them with me. See the power of prayer, and its prevalency with God: Thou shalt cry, and he shall say, Here I am; what would you that I should do unto you? Some read it with an interrogation, as carrying on the reproof (Isa 45:9, Isa 45:10): Do you question me concerning things to come? and am I bound to give you an account? And concerning my children, even concerning the work of my hands, will you command me, or prescribe to me? Dare you do so? Shall any teach God knowledge, or give law to him? Those that complain of God do in effect assume an authority over him.

II. They are encouraged to depend upon the power of God when they are brought very low and are utterly incapable of helping themselves, Isa 45:12. Their help stands in the name of the Lord, who made heaven and earth, which he mentions here, not only for his own glory, but for their comfort. The heavens and earth shall contribute, if he please, to the deliverance of the church (Isa 45:8), for he created both, and therefore has both at command. 1. He made the earth, and created man upon it, for it was intended to be a habitation for man, Psa 115:16. He has therefore not only authority, but wisdom and power sufficient to govern man here on this earth and to make what use he pleases of him. 2. His hands have stretched out the heavens, and all their hosts he commanded into being at first, and therefore still governs all their motions and influences. It is good news to God's Israel that their God is the creator and governor of the world.

III. They are particularly told what God would do for them, that they might know what to depend upon; and this shall lead them to expect a more glorious Redeemer and redemption, of whom, and of which, Cyrus and their deliverance by him were types and figures.

1. Liberty shall be proclaimed to them, Isa 45:13. Cyrus is the man that shall proclaim it; and, in order hereunto, God will put power into his hands: I have raised him up in righteousness, that is, in pursuance and performance of my promises and to plead my people's just but injured cause. He will give him success in all his enterprises, particularly that against Babylon: I will direct all his ways; and then it follows that he will prosper him, for those must needs speed well that are under a divine direction. God will make plain the way of those whom he designs to employ for him. Two things Cyrus must do for God: - (1.) Jerusalem is God's city, but it is now in ruins, and he must rebuild it, that is, he must give orders for the rebuilding of it, and give wherewithal to do it. (2.) Israel is God's people, but they are now captives, and he must release them freely and generously, not demanding any ransom, nor compounding with them for price or reward. And Christ is anointed to do that for poor captive souls which Cyrus was to do for the captive Jews, to proclaim the opening of the prison to those that were bound (Isa 61:1), enlargement from a worse bondage than that in Babylon.

2. Provision shall be made for them. They went out poor, and unable to bear the expenses of their return and re-establishment; and therefore it is promised that the labour of Egypt and other nations should come over to them and be theirs, Isa 45:14. Cyrus, having conquered those countries, out of their spoils provided for the returning Jews; and he ordered his subjects to furnish them with necessaries (Ezr 1:4), so that they did not go out empty from Babylon any more than from Egypt. Those that are redeemed by Christ shall be not only provided for, but enriched. Those whose spirits God stirs up to go to the heavenly Zion may depend upon him to bear their charges. The world is theirs as far as is good for them.

3. Proselytes shall be brought over to them: Men of stature shall come after thee in chains; they shall fall down to thee, saying, Surely God is in thee. This was in part fulfilled when many of the people of the land became Jews (Est 8:17), and said, We will go with you, humbly begging leave to do so, for we have heard that God is with you, Zec 8:23. The restoration would be a means of the conviction of many and the conversion of some. Perhaps many of the Chaldeans who were now themselves conquered by Cyrus, when they saw the Jews going back in triumph, came and begged pardon for the affronts and abuses they had given them, owned that God was among them and that he was God alone, and therefore desired to join themselves to them. But this promise was to have its full accomplishment in the gospel church, - when the Gentiles shall become obedient by word and deed to the faith of Christ (Rom 15:18), as willing captives to the church (Psa 110:3), glad to wear her chains, - when an infidel, beholding the public worship of Christians, shall own himself convinced that God is with them of a truth (1Co 14:24, 1Co 14:25) and shall assay to join himself to them, - and when those that had been of the synagogue of Satan shall come and worship before the church's feet, and be made to know that God has loved her (Rev 3:9), and the kings of the earth and the nations shall bring their glory into the gospel Jerusalem, Rev 21:24. Note, It is good to be with those, though it be in chains, that have God with them.

IV. They are taught to trust God further than they can see him. The prophet puts this word into their mouths, and goes before them in saying it (Isa 45:15): Verily, thou art a God that hidest thyself. 1. God hid himself when he brought them into the trouble, hid himself and was wroth, Isa 57:17. Note, Though God be his people's God and Saviour, yet sometimes, when they provoke him, he hides himself from them in displeasure, suspends his favours, and lays them under his frowns: but let them wait upon the Lord that hides his face, Isa 8:17. 2. He hid himself when he was bringing them out of the trouble. Note, When God is acting as Israel's God and Saviour commonly his way is in the sea, Psa 77:19. The salvation of the church is carried on in a mysterious way, by the Spirit of the Lord of hosts working on men's spirits (Zec 4:6), by weak and unlikely instruments, small and accidental occurrences, and not wrought till the last extremity; but this is our comfort, though God hide himself, we are sure he is the God of Israel, the Saviour. See Job 35:14.

V. They are instructed to triumph over idolaters and all the worshippers of other gods (Isa 45:16): Those who are makers of idols, not only who frame them, but who make gods of them by praying to them, shall be ashamed and confounded, when they shall be convinced of their mistakes and shall be forced to acknowledged that the God of Israel is the only true God, and when they shall be disappointed in their expectations from their idols, under whose protection they had put themselves. They shall go to confusion when they shall find that they can neither excuse the sin nor escape the punishment of it, Psa 97:7. It is not here and there one more timorous than the rest that shall thus shrink, and give up the cause, but all of them; nay, though they appear in a body, though hand join in hand, and they do all they can to keep one another in countenance, yet they shall go to confusion together. Bind them in bundles, to burn them.

VI. They are assured that those who trust in God shall never be made ashamed of their confidence in him, Isa 45:17. Now that God was about to deliver them out of Babylon he directed them by his prophet, 1. To look up to him as the author of their salvation: Israel shall be saved in the Lord. Not only their salvation shall be wrought out by his power, but it shall be treasured up for them in his grace and promise, and so secured to them. They shall be saved in him; for his name shall be their strong tower, into which they shall run, and in which they shall be safe. 2. To look beyond this temporal deliverance to that which is spiritual and has reference to another world, to think of that salvation by the Messiah which is an everlasting salvation, the salvation of the soul, a rescue from everlasting misery and a restoration to everlasting bliss. "Give diligence to make that sure, for it may be made sure, so sure that you shall not be ashamed nor confounded world with out end. You shall not only be delivered from the everlasting shame and contempt which will be the portion of idolaters (Dan 12:2), but you shall have everlasting honour and glory."[1.] There is a world without end; and it will be well or ill with us according as it will be with us in that world. [2.] Those who are saved with the everlasting salvation shall never be ashamed of what they did or suffered in the hopes of it; for it will so far outdo their expectations as to be a more abundant reimbursement. The returning captives owned that to them did belong confusion of face (Dan 9:7, Dan 9:8); yet God tells them that they shall not be confounded, but shall have assurance for ever. Those who are confounded as penitents for their own sin shall not be confounded as believers in God's promise and power.

VII. They are engaged for ever to cleave to God, and never to desert him, never to distrust him. What had been often inculcated before is here again repeated, for the encouragement of his people to continue faithful to him, and to hope that he would be so to them: I am the Lord, and there is none else. That the Lord we serve and trust in is God alone appears by the two great lights, that of nature and that of revelation.

1. It appears by the light of nature; for he made the world, and therefore may justly demand its homage (Isa 45:18): " Thus saith the Lord, that created the heavens and formed the earth, I am the Lord, the sovereign Lord of all, and there is none else. "The gods of the heathen did not do this, nay, they did not pretend to do it. He here mentions the creation of the heavens, but enlarges more upon that of the earth, because that is the part of the creation which we have the nearest view of and are most conversant with. It is here observed, (1.) That he formed it. It is not a rude and indigested chaos, but cast into the most proper shape and size by Infinite Wisdom. (2.) That he fixed it. When he had made it he established it, founded it on the seas, (Psa 24:2), hung it on nothing (Job 26:7) as at first he made it of nothing, and yet made it substantial an hung it fast, ponderibus librata suis - poised by its own weight. (3.) That he fitted it for use, and for the service of man, to whom he designed to give it. He created it not in vain, merely to be a proof of his power; but he formed it to be inhabited by the children of men, and for that end he drew the waters off from it, with which it was at first covered, and made the dry land appear, Psa 104:6, Psa 104:7. Be it observed here, to the honour of God's wisdom, that he made nothing in vain, but intended every thing for some end and fitted it to answer the intention. If any man prove to have been made in vain, it is his own fault. It should also be observed, to the honour of God's goodness and his favour to man, that he reckoned that not made in vain which serves for his use and benefit, to be a habitation and maintenance for him.

2. It appears by the light of revelation. As the works of God abundantly prove that he is God alone, so does his word, and the discovery he has made of himself and of his mind and will by it. His oracles far exceed those of the Pagan deities, as well as his operations, Isa 45:19. The preference is here placed in three things: - All that God has said is plain, satisfactory, and just. (1.) In the manner of the delivery of it it is plain and open: I have not spoken in secret, in a dark place of the earth. The Pagan deities delivered their oracles out of dens and caverns, with a low and hollow voice, and in ambiguous expressions; those that had familiar spirits whispered and muttered (Isa 8:19); but God delivered his law from the top of Mount Sinai before all the thousands of Israel, in distinct, audible, and intelligible sounds. Wisdom cries in the chief places of concourse, Pro 1:20, Pro 1:21; Pro 8:1-3. The vision is written, and made plain, so that he who runs may read it; if he be obscure to any, they may thank themselves. Christ pleaded in his own defence what God says here, In secret have I said nothing, Joh 18:20. (2.) In the use and benefit of it it was highly satisfactory: I said not unto the seed of Jacob, who consulted these oracles and governed themselves by them, Seek you me in vain, as the false gods did to their worshippers, who sought for the living to the dead, Isa 8:19. This includes all the gracious answers that God gave both to those who consulted him (his word is to them a faithful guide) and to those that prayed to him. The seed of Jacob are a praying people; it is the generation of those that seek him, Psa 24:6. And, as he has in his word invited them to seek him, so he never denied their believing prayers nor disappointed their believing expectations. He said not to them, to any of them, Seek you me in vain; for, if he did not think fit to give them the particular thing they prayed for, yet he gave them such a sufficiency of grace and such comfort and satisfaction of soul as were equivalent. What we say of winter is true of prayer, It never rots in the skies. God not only gives a gracious answer to those that diligently seek him, but will be their bountiful rewarder. (3.) In the matter of it it was incontestably just, and there was no iniquity in it: I the Lord speak righteousness, I declare things that are right, and consonant to the eternal rules and reasons of good and evil. The heathen deities dictated those things to their worshippers which were the reproach of human nature and tended to the extirpation of virtue; but God speaks righteousness, dictates that which is right in itself and tends to make men righteous; and therefore he is God, and there is none else.

Matthew Henry: Isa 45:20-25

What here is said is intended, as before,

I. For the conviction of idolators, to show them their folly in worshipping gods that cannot help them, and neglecting a God that can. Let all that have escaped of the nations, not only the people of the Jews, but those of other nations that were by Cyrus released out of captivity in Babylon, let them come, and hear what is to be said against the worshipping of idols, that they may be cured of it as well as the Jews, that Babylon, which had of old been the womb of idolatry, might now become the grave of it. Let the refugees assemble themselves and come together; God has something to say to them for their own good, and it is this, that idolatry is a foolish sottish thing, upon two accounts: -

1. It is setting up a refuge of lies for themselves: They set up the wood of their graven image; for that is the substratum. Though they overlay it with gold, deck it with ornaments, and make a god of it, yet still it is but wood. They pray to a god that cannot save; for he cannot hear, he cannot help, he can do nothing. How do those disparage themselves who give honour to that as a god which cannot, as a god, give good to them! How do those deceive themselves who pray for relief to that which is in no capacity at all to relieve them! Certainly those have no knowledge, or are brutish in their knowledge, who take so much pains, and do so much penance, in seeking the favour of a god that has no power.

2. It is setting up a rival with God, the only living and true God (Isa 45:21): "Summon them all; tell them that the great cause shall again be tried, though once adjudged, between God and Baal. Bring them near, and let them take counsel together what to say in defence of themselves and their idols. It shall, as before, be put upon this issue: let them show when any of their gods did with any certainty foretel future events, as the God of Israel has done, and it shall be acknowledged that they have some colour for their pretensions. But None of them ever did; their prophets were lying prophets; but I the Lord have told it from that time, long before it came to pass; therefore you must own thee is no other God besides me. "(1.) None besides is fit to rule. He is a just God, and rules in justice, and will execute justice for those that are oppressed. (2.) None besides is able to help. As he is a just God, so he is the Saviour, who can save without the assistance of any, but without whom none can save. Those therefore have no sense of truth and falsehood, good and evil, no, nor of their own interest, that set up any in competition with him.

II. For the comfort and encouragement of all God's faithful worshippers, whoever they are, Isa 45:22. Those that worship idols pray to gods that cannot save; but the God of Israel says it to all the ends of the earth, to his people, though they are scattered into the utmost corners of the world and seem to be lost and forgotten in their dispersion, "Let them but look to me by faith and prayer, look above instruments and second causes, look off from all pretenders, and look up to me, and they shall be saved. "It seems to refer further to the conversion of the Gentiles that live in the ends of the earth, the most distant nations, when the standard of the gospel is set up. To it shall the Gentiles seek. When Christ is lifted up from the earth, as the brazen serpent upon the pole, he shall draw the eyes of all men to him. They shall all be invited to look unto him, as the stung Israelites did to the brazen serpent; and so strong is the eye of faith that by divine grace it will reach the Saviour and fetch in salvation by him even from the ends of the earth; for he is God, and the is none else. Two things are here promised, for the abundant satisfaction of all that by faith look to the Saviour: -

1. That the glory of the God they serve shall be greatly advanced; and this will be good news to all the Lord's people, that, how much soever they and their names are depressed, God will be exalted, Isa 45:23. This is confirmed by an oath, that we might have strong consolation: I have sworn by myself (and God can swear by no greater, Heb 6:13); the word has gone out of my mouth, and shall neither be recalled nor return empty; it has gone forth in righteousness, for it is the most reasonable equitable thing in the world that he who made all should be Lord of all, that, since all beings are derived from him, they should all be devoted to him. He has said it, and it shall be made good, I will be exalted, Psa 46:10. He has assured us, (1.) That he will be universally submitted to, that the kingdoms of the world shall become his kingdom. They shall do him homage - Unto me every knee shall bow; and they shall bind themselves by an oath of allegiance to him - Unto me every tongue shall swear. This is applied to the dominion of our Lord Jesus, Rom 14:10, Rom 14:11. We shall all stand before the judgment-seat of Christ and give account to him, for it is written, As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God; and it seems to be referred to, Psa 2:9, Psa 2:10. If the heart be brought into obedience to Christ, and made willing in the day of his power, the knee will bow to him in humble adorations and addresses, and in cheerful obedience to his commands, submission to his disposals, and compliance with his will in both; and the tongue will swear to him, will lay a bond upon the soul to engage it for ever to him; for he that bears an honest mind never startles at assurances. (2.) That he will be universally sought unto, and application shall be made to him from all parts of the world: Unto him shall men of distant countries come, to implore his favour. Unto thee shall all flesh come with their request, Psa 65:2. And, when Christ was lifted up from the earth, he drew all men to him. (3.) That it will be to no purpose to make opposition to him. All that are incensed against him, that rage at his bonds and cords - the nations that are angry because he has taken to himself his great power and has reigned, that have been incensed at the strictness of his laws, the success of his gospel, and the spiritual nature of his kingdom - they shall be ashamed; some shall be brought to a penitential shame for it, others to a remediless ruin. One way or other, sooner or later, all that are uneasy at Christ's government and victories will be made ashamed of their folly and obstinacy. Blessed be God for the assurance here given us that, whatever becomes of us and our interests, the Lord will reign for ever!

2. That the welfare of the souls they are concerned for shall be effectually secured: Surely shall one say, and another shall learn by his example to say the same, so that all the seed of Israel, according to the Spirit, shall say, and stand to it, (1.) That God has a sufficiency for them and that in Christ there is enough to supply all their needs: In the Lord is all righteousness and strength (so the margin reads it); he is himself righteous and strong. He can do every thing, and yet will do nothing but what is unquestionably just and equitable. He has also wherewithal to supply the needs of those that seek to him and depend upon him, upon the equity of his providence and the treasures of his grace; nay, we may say, not only " He has it,"but, "In him we have it,"because he has said that he will be to us a God. In the Lord the captive Jews had righteousness (that is, grace both to sanctify their afflictions to them and to qualify them for deliverance) and strength for their support and escape. In the Lord Jesus we have righteousness to recommend us to the good-will of God towards us, and strength to begin and carry on the good work of God in us. He is the fountain of both, and on him we must depend for both, must go forth in his strength, and make mention of his righteousness, Psa 71:16. (2.) That they shall have an abundant bliss and satisfaction in this. [1.] The people of the Jews shall in the Lord be justified before men and openly glory in their God. The oppressors reproached them, loaded them with calumny, and boasted even of a right to oppress them, as abandoned by their God; but, when God shall work out their deliverance, that shall be their justification from these hard censures, and therefore they shall glory in it. [2.] All true Christians, that depend upon Christ for strength and righteousness, in him shall be justified and shall glory in that. Observe, First, All believers are the seed of Israel, an upright praying seed. Secondly, The great privilege they enjoy by Jesus Christ is that in him, and for his sake, they are justified before God, Christ being made of God to them righteousness. All that are justified will own it is in Christ that they are justified, nor could they be justified by any other; and those who are justified shall be glorified. And therefore, Thirdly, The great duty believers owe to Christ is to glory in him, and to make their boast of him. Therefore he is made all in all to us, that whose glories may glory in the Lord; and let us comply with this intention.

Keil-Delitzsch: Isa 45:18-19

The second and last strophe of this prophecy commences with Isa 45:18. By the fulfilment of the promise thus openly proclaimed, those of the heathen who have been saved from the judgment will recognise Jehovah as the only God; and the irresistible will of Jehovah, that all mankind should worship Him, be carried out. The promise cannot remain unfulfilled. "For thus saith Jehovah, the creator of the heavens ( He is the Deity ) , the former of the earth, and its finisher; He has established it ( He has not created it a desert, He has formed it to be inhabited ) : I am Jehovah, and there is none else. I have not spoken in secret, in a place of the land of darkness; I did not say to the seed of Jacob, Into the desert seek ye me! I Jehovah am speaking righteousness, proclaiming upright things." The athnach properly divides Isa 45:18 in half. Isa 45:18 describes the speaker, and what He says commences in Isa 45:18 . The first parenthesis affirms that Jehovah is God in the fullest and most exclusive sense; the second that He has created the earth for man's sake, not "as a desert"(tōhū : the lxx, Targum, and Jerome render this with less accuracy, non in vanum ), i.e., not to be and continue to be a desert, but to be inhabited. Even in Gen 1:2, chaos is not described as of God's creation, because (whatever may be men's opinions concerning it in other respects) the creative activity of God merely made use of this as a starting-point, and because, although it did not come into existence without God, it was at any rate not desired by God for its own sake. The words of Jehovah commence, then, with the assertion that Jehovah is the absolute One; and from this two thoughts branch off: (1.) The first is, that the prophecy which emanates from Him is an affair of light, no black art, but essentially different from heathen soothsaying. By "a dark place of the earth"we are to understand, according to Psa 139:15, the interior of the earth, and according to Job 10:21, Hades; the intention being to point out the contrast between the prophecies of Jehovah and the heathen cave-oracles and spirit-voices of the necromancists, which seemed to rise up from the interior of the earth (see Isa 65:4; Isa 8:19; Isa 29:4). (2.) The second thought is, that the very same love of Jehovah, which has already been displayed in the creation, attests itself in His relation to Israel, which He has not directed to Himself "into the desert"(tōhū ), just as He did not create the earth a tōhū . Meier and Knobel suppose that baqshūnı̄ , which is written here, according to a well-supported reading, with Koph raphatum (whereas in other cases the dagesh is generally retained, particularly in the imperative of biqqēsh ), refers to seeking for disclosures as to the future; but the word דרשׁוּני would be used for this, as in Isa 8:19. He has not said, "Seek ye me (as in Zep 2:3) into the desert,"i.e., without the prospect of meeting with any return for your pains. On the contrary, He has attached promises to the seeking of Himself, which cannot remain unfulfilled, for He is "one speaking righteousness, declaring things that are right;"i.e., when He promises, He follows out the rule of His purpose and of His plan of salvation, and the impulse of sincere desire for their good, and love which is ever true to itself. The present word of prophecy points to the fulfilment of these promises.

Keil-Delitzsch: Isa 45:20-21

The salvation of Israel, foretold and realized by Jehovah, becomes at the same time the salvation of the heathen world. "Assemble yourselves and come; draw near together, ye escaped of the heathen! Irrational are they who burden themselves with the wood of their idol, and pray to a god that bringeth no salvation. Make known, and cause to draw near; yea, let them take counsel together: Who has made such things known from the olden time, proclaimed it long ago? have not I, Jehovah? and there is no Deity beside me; a God just, and bringing salvation: there is not without me!" The fulness of the Gentiles, which enters into the kingdom of God, is a remnant of the whole mass of the heathen: for salvation comes through judgment; and it is in the midst of great calamities that the work of that heathen mission is accomplished, which is represented in these prophecies on the one hand as the mission of Cyrus, and on the other hand as the mission of Jehovah and His servant. Hence this summons to listen to the self-assertion of the God of revelation, is addressed to the escaped of the heathen, who are not therefore the converted, but those who are susceptible of salvation, and therefore spared. By "the heathen"(haggōyı̄m ) Knobel understands the allies and auxiliaries of the Babylonians, whom Cyrus put to flight (according to the Cyropaedia ) before his Lydian campaign. But this is only an example of that exaggerated desire to turn everything into history, which not only prevented his seeing the poetry of the form, but obscured the fact that prophecy is both human and divine. For the future was foreshortened to the telescopic glance of the prophet, so that he could not see it in all its length and breadth. He saw in one mass what history afterwards unrolled; and then behind the present he could just see as it were the summit of the end, although a long eventful way still lay between the two. Accordingly, our prophet here takes his stand not at the close of any particular victory of Cyrus, but at the close of all his victories; and, in his view, these terminate the whole series of catastrophes, which are outlived by a remnant of the heathen, who are converted to Jehovah, and thus complete the final glory of the restored people of God. Throughout the whole of these prophecies we see immediately behind the historical foreground this eschatological background lifting up its head. The heathen who have been preserved will assemble together; and from the fact that Jehovah proves Himself the sole foreteller of the events that are now unfolding themselves, they will be brought to the conviction that He is the only God. The hithpael hithnaggēsh does not occur anywhere else. On the absolute ידע לא , see at Isa 44:9 (cf., Isa 1:3). To the verb haggı̄shū we must supply, as in Isa 41:22, according to the same expression in Isa 45:21, עצּמתיכם (your proofs). " This "refers to the fall of Babylon and redemption of Israel - salvation breaking through judgment. On m ē'âz , from the olden time, compare Isa 44:8. God is "a just God and a Saviour,"as a being who acts most stringently according to the demands of His holiness, and wherever His wrath is not wickedly provoked, sets in motion His loving will, which is ever concerned to secure the salvation of men.

Keil-Delitzsch: Isa 45:22-23

It is in accordance with this holy loving will that the cry is published in Isa 45:22 : "Turn unto me, and be ye saved, all ye ends of the earth; for I am God, and none else." The first imperative is hortatory, the second promising (cf., Isa 36:16 and Isa 8:9): Jehovah desires both, viz., the conversion of all men to Himself; and through this their salvation, ad this His gracious will, which extends to all mankind, will not rest till its object has been fully accomplished. Isa 45:23 "By myself have I sworn, a word has gone out of a mouth of righteousness, and will not return, That to me every knee shall bend, every tongue swear." Swearing by Himself (see Gen 22:16), God pledges what He swears with His own life (compare Rom 14:11, "as I live"). Parallel to נשׁבּעתּי בּי is the clause ישׁוּב ולא דּבר צדק מפּי יצא . Here Rosenmüller connects דבר צדקה together as if with a hyphen, in the sense of a truth-word (Jerome, justitiae verbum ). But this is grammatically impossible, since it would require צדקה דּבר ; moreover, it is opposed both to the accents, and to the dagesh in the Daleth . Hitzig's rendering is a better one: "Truth (lxx δικαιοσύνη ), a word that does not return,"- the latter being taken as an explanatory permutative; but in that case we should require לא for ולא , and ts^e dâqâh is not used in the sense of truth anywhere else (compare tsaddı̄q , however, in Isa 41:26). On the other hand, צדקה might be equivalent to בצדקה "in righteousness;"cf., Isa 42:25, חמה = בּהמה ), if it were not incomparably more natural to connect together צדקה מפי as a genitive construction; though not in the sense in which הגבורה מפי is used in post-biblical writings - namely, as equivalent to "out of the mouth of God"(see Buxtorf, Lex. Chald. Col. 385) - but rather in this way, that the mouth of God is described attributively as regulated in its words by His holy will (as "speaking righteousness, Isa 45:19 ). A word has gone forth from this mouth of righteousness; and after it has once gone forth, it does not return without accomplishing its object (Isa 55:11). What follows is not so much a promising prediction (that every knee will bend to me), as a definitive declaration of will (that it shall or must bend to me). According to Isa 19:18; Isa 44:5, "to me"is to be regarded as carried forward, and so to be supplied after "shall swear"(the Septuagint rendering, ὀμεῖται … τὸν Θεόν , is false; that of Paul in Rom 14:11, ἐξομολογήσεται τῷ Θεῷ , is correct; and in this case, as in others also, the Cod. Al. of the Sept. has been corrected from the New Testament quotations).

Keil-Delitzsch: Isa 45:24-25

This bending of the knee, this confession as an oath of homage, will be no forced one. Isa 45:24 "Only in Jehovah, do men say of me, is fulness of righteousness and strength; they come to Him, and all that were incensed against Him are put to shame." The parenthetical insertion of אמר לי ל , with reference to, as in Isa 41:7; Isa 44:26, Isa 44:28) is the same as in Psa 119:57. אך has a restrictive sense here, which springs out of the affirmative (cf., Psa 39:7; Psa 73:1), just as, in the case of raq , the affirmative grows out of the primary restrictive sense. The "righteousness"is abounding (superabundant) righteousness (Rom 5:15.). עז is the strength of sanctification, and of the conquest of the world. The subject to יבוא (which is not to be changed, according to the Masora, into the more natural יבאּוּ , as it is by the lxx, Syr., and Vulg.) is, whoever has seen what man has in Jehovah, and made confession of this; such a man does not rest till he has altogether come over to Jehovah, whereas all His enemies are put to shame. They separate themselves irretrievably from the men who serve Him, the restoration of whom is His direct will, and the goal of the history of salvation. Isa 45:25 "In Jehovah all the seed of Israel shall become righteous, and shall glory." Ruetschi has very properly observed on this verse, that the reference is to the Israel of God out of all the human race, i.e., the church of the believers in Israel expanded by the addition of the heathen; which church is now righteous, i.e., reconciled and renewed by Jehovah, and glories in Him, because by grace it is what it is.

This brings the sixth prophecy to a close. Its five strophes commence with "Thus saith the Lord;"at the same time, the fifth strophe has two "woes"(hoi ) before this, as the ground upon which it rests.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 44:23--48:1

3. The Lord's redemption of His servant 44:23-47:15

Isaiah began this section of the book dealing with God's grace to Israel (chs. 40-48) by glorifying God as the incomparable Lord of His servant Israel (ch. 40). Then he explained God's promises to (41:1-42:9) and His purposes for (42:10-44:22) His servants. This leads into a more particular revelation of the redemption that God had in store for Israel (44:23-47:15).

Constable: Isa 45:14--47:1

The God of redemption 45:14-46:13

This section develops the ideas that preceded by unfolding the characteristics of Yahweh that His people needed to appreciate in view of the shocking news that their new Moses would be Cyrus. It opens with an emphasis on God as Savior (45:14-19), then contrasts Yahweh with idols (45:20-46:7), and closes with an emphasis on God as righteous (46:8-13). The purpose of the unit was to strengthen the Israelites' confidence in God.

45:14 Yahweh affirmed (cf. v. 1) that because of what He would do in redeeming Israel from Babylonian captivity Gentiles from the ends of the earth would submit themselves to Israel having learned of Israel's great God (cf. 43:3).⁴⁸² Perhaps one evidence of this happening is the Ethiopian eunuch's reverence for Yahweh (cf. Acts 8:26-40). No matter how remote, wealthy, or regal they may be, Gentiles will voluntarily acknowledge Yahweh's deity.⁴⁸³

45:15 The nations that will come to God, or perhaps Isaiah himself, observed that God hides His acts of salvation so they are not obviously apparent. They become clear to those who carefully observe what He has done, and whom God enlightens, but they do not inevitably impress every single individual.⁴⁸⁴ This is essentially a testimony to God's transcendence.

45:16-17 The idols would humiliate their makers when it became clear that they have no power to save. But God's ability to save His people forever will not result in His being put to shame. Yahweh's deliverance of Israel to continued existence would impress the Gentiles after Cyrus' decree (vv. 14-15). But God would provide an eternal salvation for His people that only Gentiles after the coming of Christ could appreciate (cf. Rom. 9:33; 10:11; 1 Pet. 2:6).

45:18 Again the Lord affirmed (cf. vv. 1, 14) that He created the heavens, and there is no other God beside Him (cf. Exod. 20:1-3; Deut. 6:4).⁴⁸⁵ God is trustworthy and will not embarrass His worshippers because He is the almighty Creator. Isaiah's elaboration on this statement stresses that God's creative activity was for the welfare of His creatures.

Some readers of this verse have understood the statement that God did not create the earth waste (Heb. tohu) as clarifying the creation process. When God created the heavens and the earth did He create them unformed and then formed them, or does the waste condition of Genesis 1:2 describe the universe before Creation? I think this verse means that God's intention in Creation was not to create something permanently without form but to create an environment for His creatures that He suitably formed for their habitation. Thus this verse says nothing about the steps God may have taken in creating the cosmos. It rather explains His purpose in creating the cosmos.

45:19 Since God made the world for human habitation, it is reasonable that he would communicate His plans and purposes to humans. This is what He has done. God made Himself known to the Israelites. What He has revealed is in harmony with how He created the world. He has done what is right and has not distorted the truth. He has not hidden Himself (cf. v. 15; John 18:20).

". . . the point appears to be to contrast God's method of revelation with the dark practices of the heathen soothsayers."⁴⁸⁶

In the following segment (vv. 20-25), God contrasted His salvation with that of the Babylonian idols.

"Throughout chs. 40-55, the people of Israel are envisioned as being in bondage in Babylon. . . . Has not the God of Israel been thoroughly discredited? Should not Israel adopt the gods of her captors? . . . Instead, he [Isaiah] insists that it is the captors, the Babylonians, who need to look to their deliverance. Far from Israel being concerned over whether their God can deliver them from Babylon, it is the mighty Babylonians who should be worrying over whether the gods whom they have served can deliver them!"⁴⁸⁷

45:20 The Lord again summoned the people of the world, possibly after Cyrus' judgments, for a disputation (cf. 41:1, 21; 43:8-9). He claimed that pagan idol worshippers were ignorant (cf. 44:9). They carried their gods of wood rather than being carried by a personal God (cf. 1 Sam. 4-5). And they prayed to gods that could not save.

45:21 God challenged the idol worshippers to consult together and to present a case in defense of their idols. Who was the challenger who claimed "this?" Evidently the prophecies about Cyrus are the "this" in view (cf. 46:9-11)? He was Yahweh, the only true God who does what is right and who saves.

45:22 Since Yahweh alone saves, people and nations around the world should turn to Him for salvation (cf. Num. 21:8-9). In so doing they could experience the same salvation that Israel would enjoy. Yahweh is the saving God of the whole earth, not just Israel, so salvation is available to all, not just Israel.

45:23 God Himself swore (cf. Gen. 22:16) that everyone will eventually bow to His authority (some as condemned sinners and others as pardoned worshippers) and appeal to Him (cf. Rom. 14:10-12; Phil 2:9-11). In view of this, it is only reasonable to call on Him for salvation now. This word from God, confirmed with His oath, is as sure as His promises to Abraham and His words predicting Cyrus' activities.

45:24-25 The only hope of all humankind is in Yahweh. Pagans will turn to the Lord in repentance because of His power to deliver, His faithfulness to His promises, and His complete righteousness. The Israelites will also eventually bow in submission to the only true God enjoying His salvation and glorifying Him. This will happen when Jesus Christ returns to the earth.

The emphasis now shifts from God as the true Savior (45:20-25) to the idols who cannot save (46:1-7). The following pericope sums up the argument that Yahweh is superior to pagan gods and expands the idea introduced in 45:20 that a god that people need to carry cannot save.

46:1-2 Bel and Nebo were the two chief gods of Babylonia. Bel ("lord," cf. the Canaanite Baal) was the title of the father of the gods in the Babylonian pantheon, namely, Enlil. Bel was also later the title of Marduk, the city god of Babylon and the hero of Enuma Elish, the Babylonian Creation account. Nebo was Marduk's son and Bel's grandson and was supposedly a wise administrator.⁴⁸⁸ He was the god of learning, writing, and astronomy. The Babylonians carried images of these prominent gods in their New Year's day parades.

Isaiah envisioned Bel and Nebo as bending over as the Babylonians carried their images in procession (cf. 1 Sam. 5:3-4). These images rode on carts that beasts of burden hauled with some difficulty, evidently because of their weight. The gods, which the images both represented and contained, were a burden to these animals. Rather than lifting burdens, these idols created them for their worshippers. The prophet foresaw the idol images and the gods being carried off into captivity (by Cyrus), powerless to aid their worshippers.

46:3-4 Addressing the remnant (house) of His people, Yahweh reminded the Judahites that He had carried Israel (as a burden sometimes) throughout her history (cf. 63:9; Exod. 19:4; Deut. 1:31; 32:11; Ps. 28:9), and He would continue to do so. This, of course, is the opposite of what the Babylonians had to do to their idols (vv. 1-2). The Israelites had never carried Him, but it was He, and only He, who had always carried them.

"Normally, we expect that as children reach maturity, they do not need to be carried any longer. Furthermore, there usually comes a time when the child must begin to carry the aged parent. This is where God transcends the imagery. There will never come a time when we outgrow our dependence on God. . . . Nor will there ever be a time when a doddering old grandfather-God will somehow need to lean on us, and we will need to find a young, virile god for a new age."⁴⁸⁹

46:5 There is no comparison between the true God and false gods (cf. 40:18).

46:6-7 This is Isaiah's fourth and last exposé of the folly of idol worship (cf. 40:19-20; 41:6-7; 44:9-20). How foolish it is to spend a lot of money and effort to make something that cannot care for itself much less its worshipper. It has no power to respond in any way much less to save.

"There are two kinds of gods in this world: the kind you carry and the One who can carry you."⁴⁹⁰

The last segment of this section (45:14-46:13) returns to the subject of God as the righteous deliverer (cf. 45:14-19).

46:8 God called the transgressing Israelites to remember what He was about to say that would summarize the point being made in this section. It would give them confidence as they recalled it in the future. Again, remembering is the antidote to unbelief. Israel needed much encouragement and stern warnings because she was only a small island of monotheists in a sea of polytheists.

46:9 The Israelites needed to remember all that God had done going all the way back to Creation. Only then would they become convinced that Yahweh was unique, the only true God.

46:10-11 God had throughout history predicted how history would unfold including things that had not happened previously. His revelations were in harmony with His purpose to carry out His beneficial will for humankind. Most recently He had predicted Cyrus, who would descend on Babylon like an eagle on a rabbit. His audience could count on this prediction coming to pass because it was just the latest example of what He had done since the beginning.

46:12 God challenged the hard-hearted Israelites, who found it hard to believe that God would deliver them, to pay attention to Him (cf. v. 3). They were far from the righteous act of believing God that constitutes conformity to His will.

"Those who are far from righteousness are those who are far from being right with God, and so are deep in their own sin and depravity."⁴⁹¹

46:13 God would be faithful to His covenant promises and bring salvation to Zion (cf. 44:26-28; Rom. 3:21-25; 5:8; 1 Cor. 1:30). He would bring the righteousness that His people lacked soon. This deliverance would glorify His name.

"This proves to be Isaiah's final appeal to Israel to accept the Lord's will, to believe what he says and trust what he does, though even as he make [sic] his appeal he senses that it is falling on deaf ears (12)."⁴⁹²

Guzik: Isa 45:1-25

Isaiah 45 - "Look to Me and Be Saved"

A. Looking to the God who chose Cyrus.

1. (1-3) God's calling and mission for Cyrus.

Thus says the LORD to His anointed, to Cyrus, whose right hand I have held; to subdue nations before him and loose the armor of kings, to open before him the double doors, so that the gates will not be shut: "I will go before you and make the crooked places straight; I will break in pieces the gates of bronze and cut the bars of iron. I will give you the treasures of darkness and hidden riches of secret places, that you may know that I, the LORD, who call you by your name, am the God of Israel."

a. Thus says the LORD to His anointed, to Cyrus: Isaiah carries on this remarkable prophecy from the previous chapter. In it, God announces - by name - the deliverer for His people from a coming captivity, and He does it 200 years before the man Cyrus is born.

i. His anointed means that Cyrus had a particular anointing from God for his work. God poured out His Spirit on a pagan king, because God wanted to use that man to bless and deliver His people.

ii. "There is precedent for the divine anointing of a non-Israelite king, though in one passage only (1 Kings 19:15-16). Although the living God normally employed Israelites for such purposes, he is sovereign and may use whom he will." (Grogan)

iii. Thus says the LORD to His anointed means that this word was particularly directed to Cyrus. This was God's message to him, and Cyrus apparently listened. "These things Cyrus knew from reading the book of prophecy which Isaiah had left behind two hundred and ten years earlier." (Josephus, Antiquities XI, 5 [i.2], cited in Grogan)

b. Whose right hand I have held: Like many of us, Cyrus could look back on his life and career and see how the LORD held his hand the entire time. To subdue nations before him and loose the armor of kings: Cyrus had a remarkable military career.

i. "To his appointed and enabled one, to subdue many nations. Xenophon, in his first book . . . gives us a list of them. Cyrus subdued, saith he, the Syrians, Assyrians, Arabians, Cappodcians, Phrygians, the Lydians, Carians, Phoenicians, Babylonians, the Bactrians, Indians, Cilicians, Sacians, Paphloagonians, Maryandines, and many other nations. He also had a dominion over the Asiatics, Greeks, Cyprians, Egyptians . . . He vanquished, saith Herodotus, whatever country soever he invaded." (Trapp)

c. To open before him the double doors, so that the gates will not be shut . . . I will break in pieces the gates of bronze: The armies of the Medes and Persians, under Cyrus, conquered the city of Babylon in a remarkable raid described in Daniel 5. According to the ancient historian Herodotus, while King Belshazzar of Babylon held a reckless party, Cyrus conquered the city by diverting the flow of the Euphrates into a nearby swamp; thus lowering the level of the river so his troops could march through the water and under the river-gates. But they still would not have been able to enter, had not the bronze gates of the inner walls been left inexplicably unlocked. God opened the gates of the city of Babylon for Cyrus, and put it in writing 200 years before it happened!

i. "In October 539 BC, Cyrus advanced into lower Mesopotamia and, leaving Babylon till last, conquered and occupied the surrounding territory. Seeing which way the wind was blowing, Nabonidus of Babylon deserted his city, leaving it in the charge of his son Belshazzar . . . the taking of Babylon was as bloodless and effortless as Daniel 6 implies." (Motyer)

d. I will give you the treasures of darkness and hidden riches of secret places: The night they conquered the city, Cyrus and his armies took all the staggering treasures of Babylon - and it was important the Cyrus know that the LORD had given it to him.

i. On the night Babylon fell, Cyrus probably had no great sense of the LORD's guidance or presence. He probably thought himself both brilliant and lucky. Often we succeed in something only by the blessing and pleasure of God, and never see the miraculous hand of God behind it all.

ii. God certainly gave Cyrus treasures. Clarke cites Pliny: "When Cyrus conquered Asia, he found thirty-four thousand pounds weight of gold, besides golden vessels and articles in gold."

e. That you may know that I, the LORD, who call you by your name, am the God of Israel: God announced all this 200 years before its fulfillment, so that Cyrus would know and glorify the LORD. But the LORD also did it so Cyrus would show kindness to the people of God, granting them permission to return to the Promised Land from the captivity imposed on them by the Babylonians.

i. The royal proclamations of Cyrus fulfilling this prophecy are found in Ezra 1:2 and 2 Chronicles 36:23.

2. (4-7) The purpose behind God's calling and mission for Cyrus.

For Jacob My servant's sake, and Israel My elect, I have even called you by your name; I have named you, though you have not known Me. I am the LORD, and there is no other; there is no God besides Me. I will gird you, though you have not known Me, that they may know from the rising of the sun to its setting that there is none besides Me. I am the LORD, and there is no other; I form the light and create darkness, I make peace and create calamity; I, the LORD, do all these things.

a. For Jacob My servant's sake: Cyrus would like to think that God picked him because he was the smartest or most talented or strongest man available. Really, God's focus was on His people. It wasn't Cyrus that moved God to act, but the condition and cry of His people. It was for their sake.

i. "That all these victories were for the sake of little Israel is one of the ironies of God's control of history." (Grogan)

ii. "Cyrus is preferred in order that Israel might be released. Cyrus shall have a kingdom, but only in order that God's people may have their liberty. The Lord raises up one, and He puts down another. Behind all the drama of human events today there is a God who is planning for His church - through affliction and persecution, chastening and tribulation - to be perfected and prepared to inherit the Kingdom of God." (Redpath)

b. I have named you, though you have not known Me . . . I will gird you, though you have not known Me: Cyrus didn't even know the LORD, yet God could anoint him, guide him, bless him, and use him. How much more should God be able to do through those who have at least a mustard seed's worth of faith in Him!

i. Proverbs 21:2 says, The king's heart is in the hand of the LORD, like the rivers of water; He turns it wherever He wishes. God can work in and through others in very unexpected ways.

c. That they may know from the rising of the sun to its setting that there is none besides Me: This was wonderfully fulfilled in Ezra 1:1-3. That passage shows how when Cyrus made his proclamation allowing the people of God to return to the Promised Land, that he acknowledged to the whole world the greatness and uniqueness of the LORD God of Israel.

i. Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom, and also put it in writing, saying, "Thus says Cyrus king of Persia: All the kingdoms of the earth the LORD God of heaven has given me. And He has commanded me to build Him a house at Jerusalem which is in Judah. Who is among you of all His people? May his God be with him, and let him go up to Jerusalem which is in Judah, and build the house of the LORD God of Israel (He is God), which is in Jerusalem."

d. I form the light and create darkness, I make peace and create calamity; I, the LORD, do all these things: Simply put, Isaiah knows, Cyrus would know and declare to the whole world, and we should know today, that God is in control. Since this prophecy was given long before God's people went into the captivity Isaiah now announces deliverance from, they could be comforted through the captivity by knowing God is in control.

i. Isaiah's point is that there are not two gods or forces in heaven, one good and one bad, as in a dualistic "yin and yang" sense. "Cyrus was a Persian, and Persian had a dualistic concept of God and th world. Their good god they called Ahura-mazda and the evil god Angra-mainya. The former had created the light, the second the darkness." (Bultema)

ii. But God has no opposite. Satan is not and has never been God's opposite. There is one God. He is not the author of evil; evil is never "original," but always a perversion of an existing good. Yet God is the allower of evil, and He uses it to accomplish His eternal purpose of bringing together all things in Jesus (Ephesians 3:8-11 and 1:9-10). If God could further His eternal purpose by allowing His Son to die a wicked, unjust death on a cross, then He knows how to use what He allows for His eternal purpose.

iii. "Undoubtedly the Lord is no representative of evil as such, but He does make use of evil so that it may bring forth good." (Calvin, cited in Butlema)

iv. When God does great, miraculous things, it is easy to believe that He is in control. When times are hard and the trials heavy, we need to believe it all the more.

B. Looking to the God who created everything.

1. (8) God calls to the creation.

Rain down, you heavens, from above, and let the skies pour down righteousness; let the earth open, let them bring forth salvation, and let righteousness spring up together. I, the LORD, have created it.

a. Rain down, you heavens: The great God described in the previous passage can speak to the heavens and bring rain. It is true in the literal, natural sense; but it is also true in a literal spiritual sense. God can send a flood from heaven, and let the skies pour down righteousness.

b. Let the earth open, let them bring forth salvation: God can send His blessing from every direction. It comes down from the heavens, it comes up from the earth.

c. Let them bring forth salvation, and let righteousness spring up together: It is important to see that salvation and righteousness always spring up together. When God brings salvation to a life, He also brings righteousness to that life. They spring up together.

d. I, the LORD, have created it: What is God speaking of here? That He created the natural, physical world? Or that He created the invisible, spiritual world? Both are true, so both may be in mind here.

2. (9-10) The foolishness of resisting our Creator.

Woe to him who strives with his Maker! Let the potsherd strive with the potsherds of the earth! Shall the clay say to him who forms it, "What are you making?" Or shall your handiwork say, "He has no hands"? Woe to him who says to his father, "What are you begetting?" Or to the woman, "What have you brought forth?"

a. Woe to him who strives with his Maker! Knowing that God is the Creator of all things should make us hesitant to oppose Him in any way. It is as foolish as for the clay to say to him who forms it, "What are you making?"

i. It is foolish to oppose our Creator because since He made us, He can break us. If it foolish to oppose our Creator because since He made us, He knows what is best for us. It is foolish to oppose our Creator, because we owe the greatest obligation to Him.

ii. "The idea is quite commonly held that the Jews murmured about God's decree that a heathen would deliver them, and that these words are a rebuke." (Butlema)

b. Or shall your handiwork say, "He has no hands"? The only thing more foolish than the creature resisting and oppose the Creator is for the creature to believe there is no Creator! Isaiah pictures a clay pot, the handiwork of the potter saying, "My potter has no hands. I have no Creator!"

c. Woe to him who says to his father, "What are you begetting?" The begotten has no say in his coming to be. It is simply foolish and counter-productive for us to question and accuse God over how He made us. Each of us has our strengths and weaknesses, and we each have our triumphs and challenges. We simply need to accept what we are before God and look for His redeeming, transforming power to conform us into the image of His Son, Jesus Christ (Romans 8:29).

3. (11-13) The God of all creation will raise up Cyrus and deliver His people.

Thus says 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, you command Me. I have made the earth, and created man on it. I; My hands; stretched out the heavens, and all their host I have commanded. I have raised him up in righteousness, and I will direct all his ways; he shall build My city and let My exiles go free, not for price nor reward," says the LORD of hosts.

a. I have made the earth, and created man on it: Repeatedly through this extended section of Isaiah, God emphasizes His place as Creator. The importance put on this idea here shows us that knowing God as Creator isn't an option, or just a matter of text-book fights in the courts and public schools. When we reject God as Creator, we reject the God of the Bible, and serve a God of our own imagination. He really did make us and it really does matter.

i. "In the Old Testament the Creator is not only the One who began everything, but also the One who maintains everything in existence, controls and guides everything." (Motyer)

b. I will direct all his ways; he shall build My city and let My exiles go free: The God of all power and creation uses that power on behalf of His people. He will direct the ways of the announced deliverer - Cyrus - and cause him to rebuild Jerusalem and release the people of God captive to a forced relocation. And Cyrus will do it not for price or reward, but out of a conviction from God that he must do it! (Ezra 1:1-3)

C. Looking to the LORD who is above all gods.

1. (14-17) When the LORD is revealed as the true God, idolaters submit and God's people are saved.

Thus says the LORD: "The labor of Egypt and merchandise of Cush And of the Sabeans, men of stature, shall come over to you, and they shall be yours; they shall walk behind you, they shall come over in chains; and they shall bow down to you. They will make supplication to you, saying, 'Surely God is in you, and there is no other; there is no other God.'" Truly You are God, who hide Yourself, O God of Israel, the Savior! They shall be ashamed and also disgraced, all of them; they shall go in confusion together, who are makers of idols. But Israel shall be saved by the LORD with an everlasting salvation; you shall not be ashamed or disgraced forever and ever.

a. They shall walk behind you, they shall come over in chains: Even as Israel was led away in the captivity of a forced relocation, so one day Israel will be supreme among the nations, and lead them as they and the LORD please.

b. And they shall bow down to you . . . saying, "Surely God is in you . . . there is no other God." The submission of the nations to Israel is not so much to Israel itself, as it is to the God of Israel.

c. Truly You are God: Isaiah here pours out an inspired flood of praise, describing God, exalting God, declaring confidence in God, receiving from God.

i. Truly You are God, who hide Yourself: It isn't that God hides Himself from the seeking sinner. Isaiah simply declares what Paul would later say in 1 Timothy 1:17: Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.

ii. Bultema on Truly You are God, who hide Yourself, O God of Israel, the Savior! "When he sees how God for many centuries hides His face from Israel, he cries out these words, overcome by rapture and emotion. The LORD hides Himself from Israel during the times of the Gentiles (18:4; 40:27; 49:14; Hosea 3:3-5) . . . So it is clear that we may not apply these words to a seeking sinner. From such God does not hide Himself. But when in the last days Israel will seek Him, she will find Him."

2. (18-21) The LORD declares His greatness and the foolishness of idolatry.

For thus says the LORD, who created the heavens, who is God, who formed the earth and made it, who has established it, who did not create it in vain, who formed it to be inhabited: "I am the LORD, and there is no other. I have not spoken in secret, In a dark place of the earth; I did not say to the seed of Jacob, 'Seek Me in vain'; I, the LORD, speak righteousness, I declare things that are right. Assemble yourselves and come; draw near together, you who have escaped from the nations. They have no knowledge, who carry the wood of their carved image, and pray to a god that cannot save. Tell and bring forth your case; yes, let them take counsel together. Who has declared this from ancient time? Who has told it from that time? Have not I, the LORD? And there is no other God besides Me, a just God and a Savior; there is none besides Me.

a. For thus says the LORD, who created the heavens: By sheer repetition, Isaiah virtually pounds it into our awareness - that God is our Creator, and we have obligations to Him as our Creator.

b. Who did not create it in vain, who formed it to be inhabited: This brief statement - who did not create it in vain - is the Scriptural basis for a speculative doctrine known as the "Gap Theory."

i. The Gap Theory is based on a comparison between Isaiah 45:18 and Genesis 1:2, which they translate as the earth became without form and void. Here in Isaiah 45:18, God says that He did not create it in vain, and vain is the same Hebrew word for void found in Genesis 1:2. The idea is that God did not create it in vain (void), but that it became without form and void through Satanic attack and ages of desolation, which explain the vast geological ages and fossil remains which seem to date far beyond the history of the Bible. According to the Gap Theory, Genesis 1:3 and following is the re-creation of a world that was made void by Satan.

ii. This first thing to be said against the Gap Theory is that while to translate Genesis 1:2 (The earth was without form, and void) as the earth became without form and void doesn't follow the most plain understanding of the Hebrew grammar here. It is permissible, but a bit of a stretch. The most natural way to translate the passage is to say the earth was without form and void instead of the earth became without form and void.

iii. The other thing to be said against the Gap Theory is how it has been used as an answer to how some have interpreted the fossil record. Those who believe in the Gap Theory assign old and extinct fossils to this long and indefinite "Gap" between Genesis 1:1 and 1:2. But whatever merit the Gap Theory may have, it cannot explain the extinction and fossilization of ancient animals. The Bible says plainly death came by Adam (Romans 5:12), and since fossils are the result of death, they could not have happened before Adam's time.

iv. Bultema on this verse and the Gap Theory: "We wish only to state that this text alone is not sufficient proof for it. In any case it is clear that the ultimate purpose of the earth is not to be void but to be inhabited by converted Israel and the converted nations."

c. I did not say to the seed of Jacob, "Seek Me in vain." It is a wicked thing to think God ever says to His people, "Seek Me in vain." When we seek for God with all of our heart, we will find Him. Jeremiah 29:13 says, And you will seek Me and find Me, when you search for Me with all your heart. Hebrews 11:6 says, he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

d. They have no knowledge, who carry the wood of their carved image, and pray to a god that cannot save: As the LORD declares His own greatness, faithfulness, and saving power, it naturally contrasts with the foolish idols of the nation - which must be carried, instead of being able to carry the one who worships them!

e. Who has declared it from ancient times: The amazing phenomenon of predictive prophecy shows that God is who He says He is, and that there is no other God besides Him.

f. A just God and a Savior: As much as anything else, this shows the amazing power, wisdom, and love of God. At first glance, it is impossible to see how a just God can be a Savior when justice demands that sinners be damned. But prompted by His great love, God fulfilled the righteous demands of His justice at the cross, so He could extend Himself to us as Savior, yet still remain a just God.

i. As Paul put it in Romans 3:26: That He might be just and the justifier of the one who has faith in Jesus.

3. (22-25) Looking to the LORD and finding salvation in surrender.

Look to Me, and be saved, All you ends of the earth! For I am God, and there is no other. I have sworn by Myself; the word has gone out of My mouth in righteousness, and shall not return, that to Me every knee shall bow, every tongue shall take an oath. He shall say, "Surely in the LORD I have righteousness and strength. To Him men shall come, and all shall be ashamed who are incensed against Him. In the LORD all the descendants of Israel shall be justified, and shall glory."

a. Look to Me, and be saved, all you ends of the earth! This simple but powerful statement shows the plan of salvation.

i. It shows the simplicity of salvation: all we must do is look. "One can read may books on theology which expound all kinds of things in an attempt to show how man can reach God, but these theories are far from the truth. The Holy Spirit needs exactly four letters, two of them the same, to tell us what to do: l-o-o-k. That is all. It is the simplest, basic thing any person can do, yet the most difficult to do in daily living." (Redpath)

ii. It shows the focus of salvation: we must look to God, and never to ourselves or to anything else of man. "Look unto ME, is His Word, which means looking away from the church because that will save nobody; away from the preacher because he can disappoint and disillusion you; away from all outward form and ceremony. You must look off from all this to the throne and there, in your heart, see the risen, reigning Lord Jesus Christ." (Redpath)

iii. It shows the love behind salvation: God pleads with man, "Look to Me."

iv. It shows the assurance of salvation: and be saved.

v. It shows the extent of God's saving love: all you ends of the earth!

b. Look to Me: In Numbers 21, the people of Israel were stricken by deadly snake bites, and Moses lifted up the image of a bronze serpent, raised on a pole, and the people who looked to it lived. The people were saved not by doing anything, but by simply looking to the bronze serpent. They had to trust that something as seemingly foolish as looking at such a thing would be sufficient to save them, and surely, some perished because they thought it too foolish to do such a thing!

i. So it says here in Isaiah: Look to Me, and be saved, all you ends of the earth! We might be willing to do a hundred things to earn our salvation, but God commands us to only trust in Him - to look to Him!

ii. "Wherever I am, however far off, it just says 'Look!' It does not say I am to see; it only says 'Look!' If we look on a thing in the dark we cannot see it, but we have done what we were told. So if a sinner only looks to Jesus, he will save him; for Jesus in the dark is as good as Jesus in the light, and Jesus when you cannot see him is as good as Jesus when you can. It is only 'look!' 'Ah!' says one, 'I have been trying to see Jesus this year, but I have not seen him.' It does not say see him, but 'look unto him!'" (Spurgeon)

c. On Sunday, January 6, 1850, a young man not quite sixteen years of age was walked through a village street in a little town some fifty miles from London, England. On the bitterly cold day the snow fell heavily; but he was more concerned to find a church, because he was deeply conscious of his need of God, and of the breakdown, sin, and failure of his life even at that young age. As he made his way through the street with the snow falling, he felt it was too far to go to the church which he had intended to visit, so he walked down a back lane and entered a little Methodist chapel. He sat down on a seat near the back, and it was as cold inside as it was out! There were only about thirteen people there.

Five minutes after the service was due to begin at eleven o'clock, the regular preacher for the morning hadn't come. He had been delayed by the weather. So one of the deacons came to the rescue and began conducting the service, and after a little while announced his text: 'Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.' The deacon didn't know much, so he only spoke for about ten minutes.

Charles Spurgeon himself tells what happened: "I had been wandering about, seeking rest, and finding none, till a plain, unlettered, lay preacher among the Primitive Methodists stood up in the pulpit, and gave out this passage as his text: 'Look unto me, and be ye saved, all the ends of the earth.' He had not much to say, thank God, for that compelled him to keep on repeating his text, and there was nothing needed - by me, at any rate, - except his text. I remember how he said, 'It is Christ that speaks. "I am in the garden in an agony, pouring out my soul unto death; I am on the tree, dying for sinners; look unto me! Look unto me!" That is all you have to do. A child can look. One who is almost an idiot can look. However weak, or however poor, a man may be, he can look; and if he looks, the promise is that he shall live.' Then, stopping, he pointed to where I was sitting under the gallery, and he said, 'That young man there looks very miserable.' I expect I did, for that is how I felt. Then he said, 'There is no hope for you, young man, or any chance of getting rid of your sin, but by looking to Jesus;' and he shouted, as I think only a Primitive Methodist can, 'Look! Look, young man! Look now!' And I did look; and when they sang a hallelujah before they went home, in their own earnest way, I am sure I joined in it. It happened to be a day when the snow was lying deep and more was falling; so, as I went home, those words of David kept ringing through my heart, 'Wash me, and I shall be whiter than snow;' and it seemed as if all nature was in accord with that blessed deliverance from sin which I had found in a single moment by looking to Jesus Christ."

Somehow in a very strange and amazing way that young man looked from the depths of his soul into the very heart of God. He went out from the church, and he tells that as he walked through the streets, his burden had been lifted, never to return again. He walked with a new spring in his step, a new joy in his face, a new sense of peace in his heart. He had looked and lived.

d. For I am God, and there is no other: This is why we must look to the LORD, and to the LORD alone. Only He is God. Institutions are not God. The Church is not God. Pastors are not God. Brothers and sisters in Christ are not God. We don't look to them; we look to the LORD, for He alone is God.

e. I have sworn by Myself: When God confirms an oath, who does He swear by? He swears by Himself. There is no one greater, so He swears by His own holy name and character.

i. As Hebrews 6:13 says, For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself.

f. That to Me every knee shall bow, every tongue shall take an oath: The LORD here declares there will come a day when every knee shall bow to Him, and every tongue will swear by His greatness. Paul obviously quoted this passage in Philippians 2:10-11.

i. Paul's quotation of Isaiah 45:23 in Philippians 2:10-11 is an overwhelming evidence of the deity of Jesus Christ. Clearly, in Isaiah 45:23 it is the LORD God speaking (I, the LORD, speak, Isaiah 45:19). Now, Paul clearly puts these high words and this high praise towards Jesus: that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. Additionally, the confess is made that Jesus Christ is Lord - and the word Lord is the same word used in Paul's ancient Bible for "LORD" in the Old Testament.

g. Surely in the LORD I have righteousness and strength: This is the declaration of every believer. Righteousness and strength are found in the LORD, not in ourselves or anywhere else. Indeed, in the LORD all the descendants of Israel shall be justified, and shall glory!

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 45 (Chapter Introduction)

Overview

Isa 45:1, God calls Cyrus for his church’s sake; Isa 45:5, By his omnipotency he challenges obedience; Isa 45:20, He convinces the idols of vanity by his saving power.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 45 (Chapter Introduction)

CHAPTER 45

Cyrus’ s work and strength foretold, Isa 45:1-4 . God hath all power, Isa 45:5-12 ; will assist Cyrus, Isa 45:13,14 . The mystery of Providence, Isa 45:15 . Idols and their worshippers shall be destroyed, and God alone exalted, 16— 21. The Gentiles come in to Christ, Isa 45:22-25 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 45 (Chapter Introduction)

(Isa 45:1-4) The deliverance of the Jews by Cyrus.

(Isa 45:5-10) God calls for obedience to his almighty power.

(Isa 45:11-19) The settlement of his people.

(Isa 45:20-25) The conversion of the Gentiles.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 45 (Chapter Introduction)

Cyrus was nominated, in the foregoing chapter, to be God's shepherd; more is said to him and more of him in this chapter, not only because he was to be instrumental in the release of the Jews out of their captivity, but because he was to be therein a type of the great Redeemer, and that release was to be typical of the great redemption from sin and death; for that was the salvation of which all the prophets witnessed. We have here, I. The great things which God would do for Cyrus, that he might be put into a capacity to release God's people (Isa 45:1-4). II. The proof God would hereby give of his eternal power and godhead, and his universal, incontestable, sovereignty (Isa 45:5-7). III. A prayer for the hastening of this deliverance (Isa 45:8). IV. A check to the unbelieving Jews, who quarrelled with God for the lengthening out of their captivity (Isa 45:9, Isa 45:10). V. Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus (Isa 45:11-15). VI. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification (Isa 45:16-25). And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

Bibliography

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 45 (Chapter Introduction)

INTRODUCTION TO ISAIAH 45

This chapter contains prophecies concerning Cyrus, the deliverer of the Jews from captivity; and concerning the grace, righteousness, and salvation of Christ; and the conversion of the Gentiles. An account is given of Cyrus, and of the great things God would do for him, and by him, Isa 45:1 and the ends for which he would do these things, for the sake of his people Israel; and that he might be known to be the only true God, who is the Maker of all things, Isa 45:4 an intimation is given of the Messiah, as the author of righteousness and salvation; and of the contention and murmuring of the Jews about him, Isa 45:8, encouragement is given to pray for and expect good things by him for the children of God, in consideration of the greatness of God as the Creator, who would raise him up in righteousness, the antitype of Cyrus, Isa 45:11, the conversion of the Gentiles, the confusion of idolaters, and the salvation of the Israel of God, are prophesied of, Isa 45:14, which are confirmed by his works and his word, what he had done and said, Isa 45:18, the vanity of idols is exposed, and Christ the only Saviour asserted, to whom persons in all nations are directed to look for salvation, Isa 45:20 when it is affirmed with an oath that all shall be subject to him; that his people shall come to him for righteousness and strength; that his enemies shall be ashamed, and the spiritual Israel of God shall be justified, and glory in him, Isa 45:23.