<hi type="bold">19. considereth--</hi>literally, "layeth it to heart," (<reference osisRef="Isa.42.25">Is 42:25</reference>; <reference osisRef="Jer.12.11">Jr 12:11</reference>).

<hi type="bold">abomination--</hi>the scriptural term for an idol, not merely abominable, but the essence of what is so, in the eyes of a jealous God (<reference osisRef="1Kgs.11.5">1Ki 11:5</reference>, <reference osisRef="1Kgs.11.7">7</reference>).

19. considereth-- literally, "layeth it to heart," (Is 42:25; Jr 12:11). abomination-- the scriptural term for an idol, not merely abominable, but the essence of what is so, in the eyes of a jealous God (1Ki 11:5, 7).


<hi type="bold">20. feedeth on ashes--</hi>figuratively, for the idolater delights in what is vain (<reference osisRef="Prov.15.14">Pr 15:14</reference>; <reference osisRef="Hos.12.1">Ho 12:1</reference>). "Feedeth on wind." There is an allusion, perhaps, also, to the god being made of a tree, the half of which was reduced to ashes by fire (<reference osisRef="Isa.44.15-Isa.44.17">Is 44:15-17</reference>); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half.

<hi type="bold">deceived heart--</hi>The heart and will first go astray, then the intellect and life (<reference osisRef="Rom.1.28">Ro 1:28</reference>; <reference osisRef="Eph.4.18">Ep 4:18</reference>).

<hi type="bold">lie in ... right hand--</hi>Is not my handiwork (the idol) a self-deceit?

20. feedeth on ashes-- figuratively, for the idolater delights in what is vain (Pr 15:14; Ho 12:1). "Feedeth on wind." There is an allusion, perhaps, also, to the god being made of a tree, the half of which was reduced to ashes by fire (Is 44:15-17); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half. deceived heart-- The heart and will first go astray, then the intellect and life (Ro 1:28; Ep 4:18). lie in... right hand-- Is not my handiwork (the idol) a self-deceit?


<hi type="bold">21. Remember--</hi>"Be not like the idolaters who consider not in their heart" (<reference osisRef="Isa.44.19">Is 44:19</reference>).

<hi type="bold">these--</hi>things just said as to the folly of idol-worship.

<hi type="bold">my servant--</hi>not like the idolaters, slaves to the stock of a tree (<reference osisRef="Isa.44.19">Is 44:19</reference>). See <reference osisRef="Isa.44.1">Is 44:1</reference>, 2.

<hi type="bold">thou ... not ... forgotten of me--</hi>Therefore thou oughtest to "remember" Me.

21. Remember-- "Be not like the idolaters who consider not in their heart" (Is 44:19). these-- things just said as to the folly of idol-worship. my servant-- not like the idolaters, slaves to the stock of a tree (Is 44:19). See Is 44:1, 2. thou... not... forgotten of me-- Therefore thou oughtest to "remember" Me.


<hi type="bold">22. blotted out--</hi>the debt of thy sin from the account-book in which it was entered (<reference osisRef="Exod.32.32">Ex 32:32</reference>, <reference osisRef="Exod.32.33">33</reference>; <reference osisRef="Rev.20.12">Re 20:12</reference>).

<hi type="bold">as a thick cloud--</hi>scattered away by the wind (<reference osisRef="Ps.103.12">Psa 103:12</reference>).

<hi type="bold">as a cloud--</hi>a descending gradation. Not only the "thick cloud" of the heavier "transgressions," but the "cloud" ("vapor" [Lowth], not so dense, but covering the sky as a mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the Sun of righteousness; else they will be a mist separating us from heaven (<reference osisRef="Ps.19.12">Psa 19:12</reference>, <reference osisRef="Ps.19.13">13</reference>; <reference osisRef="1John.1.7-1John.1.9">1Jo 1:7-9</reference>).

<hi type="bold">return ... for--</hi>The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (<reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="Luke.24.47">Lu 24:47</reference>; <reference osisRef="Acts.3.18">Ac 3:18</reference>,<reference osisRef="Acts.3.19">19</reference>). He who believes in his being forgiven cannot but love (<reference osisRef="Luke.7.43">Lu 7:43</reference>, <reference osisRef="Luke.7.47">47</reference>).

22. blotted out-- the debt of thy sin from the account-book in which it was entered (Ex 32:32, 33; Re 20:12). as a thick cloud-- scattered away by the wind (Psa 103:12). as a cloud-- a descending gradation. Not only the "thick cloud" of the heavier "transgressions," but the "cloud" ("vapor" [Lowth], not so dense, but covering the sky as a mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the Sun of righteousness; else they will be a mist separating us from heaven (Psa 19:12, 13; 1Jo 1:7-9). return... for-- The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (Zec 12:10; Lu 24:47; Ac 3:18,19). He who believes in his being forgiven cannot but love (Lu 7:43, 47).


23. Call to inanimate nature to praise God; for it also shall share in the coming deliverance from "the bondage of corruption" (<reference osisRef="Rom.8.20">Ro 8:20</reference>, <reference osisRef="Rom.8.21">21</reference>).

<hi type="bold">done it--</hi>effected redemption for both the literal and spiritual Israel.

<hi type="bold">lower parts, &c.--</hi>antithetical to "heavens"; "mountains," "forest," and "tree," are the intermediate objects in a descending gradation (see <reference osisRef="Ps.96.11">Psa 96:11</reference>, <reference osisRef="Ps.96.12">12</reference>).

23. Call to inanimate nature to praise God; for it also shall share in the coming deliverance from "the bondage of corruption" (Ro 8:20, 21). done it-- effected redemption for both the literal and spiritual Israel. lower parts, &c.-- antithetical to "heavens"; "mountains," "forest," and "tree," are the intermediate objects in a descending gradation (see Psa 96:11, 12).


24-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus.

<hi type="bold">alone--</hi>literally, "Who was with Me?" namely, when I did it; answering to "by Myself," in the parallel clause (compare similar phrases, <reference osisRef="Hos.8.4">Ho 8:4</reference>; <reference osisRef="John.5.30">Joh 5:30</reference>) [Maurer].

24-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus. alone-- literally, "Who was with Me?" namely, when I did it; answering to "by Myself," in the parallel clause (compare similar phrases, Ho 8:4; Joh 5:30) [Maurer].


<title type="x-s2">CHAPTER 45</title> <title type="x-s3"><reference osisRef="Isa.45.1-Isa.45.25">Is 45:1-25</reference>. The Subject of the Deliverance by Cyrus Is Followed Up.</title> <title type="x-s3"><reference osisRef="Isa.45.1-Isa.45.7">Is 45:1-7</reference>. These seven verses should have been appended to previous chapter, and the new chapter should begin with <reference osisRef="Isa.45.8">Is 45:8</reference>, "Drop down," &c. [Horsley]. Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as the great ultimate end of the prophecy.</title>

<hi type="bold">1. his anointed--</hi>Cyrus is so called as being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to the Jewish custom of setting apart kings to the regal office by anointing.

<hi type="bold">right hand ... holden--</hi>image from sustaining a feeble person by holding his right hand (<reference osisRef="Isa.42.6">Is 42:6</reference>).

<hi type="bold">subdue nations--</hi>namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea.

<hi type="bold">loose ... girdle loins--</hi>that is, the girdle off the loins; and so enfeeble them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of feebleness (<reference osisRef="Job.38.3">Job 38:3</reference>; <reference osisRef="Job.12.21">12:21</reference>); "weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in <reference osisRef="Dan.5.6">Da 5:6</reference>, were loosed during the siege by Cyrus, at the sight of the mysterious handwriting on the palace walls. His being taken by surprise, unaccoutred, is here foretold.

<hi type="bold">to open ... gates--</hi>In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [Herodotus, 1.191].

CHAPTER 45 Is 45:1-25. The Subject of the Deliverance by Cyrus Is Followed Up. Is 45:1-7. These seven verses should have been appended to previous chapter, and the new chapter should begin with Is 45:8, "Drop down," &c. [Horsley]. Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as the great ultimate end of the prophecy. 1. his anointed-- Cyrus is so called as being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to the Jewish custom of setting apart kings to the regal office by anointing. right hand... holden-- image from sustaining a feeble person by holding his right hand (Is 42:6). subdue nations-- namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea. loose... girdle loins-- that is, the girdle off the loins; and so enfeeble them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of feebleness (Job 38:3; 12:21); "weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in Da 5:6, were loosed during the siege by Cyrus, at the sight of the mysterious handwriting on the palace walls. His being taken by surprise, unaccoutred, is here foretold. to open... gates-- In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [Herodotus, 1.191].


<hi type="bold">2. crooked ... straight--</hi>(<reference osisRef="Isa.40.4">Is 40:4</reference>), rather, "maketh mountains plain" [Lowth], that is, clear out of thy way all opposing persons and things. The Keri reads as in <reference osisRef="Isa.45.13">Is 45:13</reference>, "make straight" (Margin).

<hi type="bold">gates of brass--</hi>(<reference osisRef="Ps.107.16">Psa 107:16</reference>). Herodotus (1.179) says, Babylon had a hundred massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass.

<hi type="bold">bars of iron--</hi>with which the gates were fastened.

2. crooked... straight-- (Is 40:4), rather, "maketh mountains plain" [Lowth], that is, clear out of thy way all opposing persons and things. The Keri reads as in Is 45:13, "make straight" (Margin). gates of brass-- (Psa 107:16). Herodotus (1.179) says, Babylon had a hundred massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass. bars of iron-- with which the gates were fastened.


<hi type="bold">3. treasures of darkness--</hi>that is, hidden in subterranean places; a common Oriental practice. Sorcerers pretended to be able to show where such treasures were to be found; in opposition to their pretensions, God says, He will really give hidden treasures to Cyrus (<reference osisRef="Jer.50.37">Jr 50:37</reference>; <reference osisRef="Jer.51.13">51:13</reference>). Pliny (Natural History,, 33:3) says that Cyrus obtained from the conquest of Asia thirty-four thousand pounds weight of gold, besides golden vases, and five hundred thousand talents of silver, and the goblet of Semiramis, weighing fifteen talents.

<hi type="bold">that thou mayest know--</hi>namely, not merely that He was "the God of Israel," but that He was Jehovah, the true God. <reference osisRef="Ezra.1.1">Ezr 1:1</reference>, <reference osisRef="2Cor.1.2">2</reference> shows that the correspondence of the event with the prediction had the desired effect on Cyrus.

<hi type="bold">which call ... thy name--</hi>so long before designate thee by name (<reference osisRef="Isa.43.1">Is 43:1</reference>).

3. treasures of darkness-- that is, hidden in subterranean places; a common Oriental practice. Sorcerers pretended to be able to show where such treasures were to be found; in opposition to their pretensions, God says, He will really give hidden treasures to Cyrus (Jr 50:37; 51:13). Pliny (Natural History,, 33:3) says that Cyrus obtained from the conquest of Asia thirty-four thousand pounds weight of gold, besides golden vases, and five hundred thousand talents of silver, and the goblet of Semiramis, weighing fifteen talents. that thou mayest know-- namely, not merely that He was "the God of Israel," but that He was Jehovah, the true God. Ezr 1:1, 2 shows that the correspondence of the event with the prediction had the desired effect on Cyrus. which call... thy name-- so long before designate thee by name (Is 43:1).


4. (See on <reference osisRef="Isa.41.8">Is 41:8</reference>; <reference osisRef="Isa.43.14">Is 43:14</reference>).

<hi type="bold">surnamed--</hi>that is, designated to carry out My design of restoring Judah (see on <reference osisRef="Isa.44.5">Is 44:5</reference>; <reference osisRef="Isa.44.28">Is 44:28</reference>; <reference osisRef="Isa.45.1">Is 45:1</reference>). Maurer here, as in <reference osisRef="Isa.44.5">Is 44:5</reference>, translates, "I have addressed thee by an honorable name."

<hi type="bold">hast not known me--</hi>previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree (<reference osisRef="Ezra.1.1-Ezra.1.3">Ezr 1:1-3</reference>).

4. (See on Is 41:8; Is 43:14). surnamed-- that is, designated to carry out My design of restoring Judah (see on Is 44:5; Is 44:28; Is 45:1). Maurer here, as in Is 44:5, translates, "I have addressed thee by an honorable name." hast not known me-- previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree (Ezr 1:1-3).


5. (<reference osisRef="Isa.42.8">Is 42:8</reference>; <reference osisRef="Isa.43.3">43:3</reference>, <reference osisRef="Isa.43.11">11</reference>; <reference osisRef="Isa.44.8">44:8</reference>; <reference osisRef="Isa.46.9">46:9</reference>).

<hi type="bold">girded thee--</hi>whereas "I will loose (the girdle off) the loins of kings" (<reference osisRef="Isa.45.1">Is 45:1</reference>), strengthening thee, but enfeebling them before thee.

<hi type="bold">though ... not known me--</hi>(<reference osisRef="Isa.45.4">Is 45:4</reference>). God knows His elect before they are made to know Him (<reference osisRef="Gal.4.9">Ga 4:9</reference>; <reference osisRef="John.15.16">Joh 15:16</reference>).

5. (Is 42:8; 43:3, 11; 44:8; 46:9). girded thee-- whereas "I will loose (the girdle off) the loins of kings" (Is 45:1), strengthening thee, but enfeebling them before thee. though... not known me-- (Is 45:4). God knows His elect before they are made to know Him (Ga 4:9; Joh 15:16).


6. From the rising to the setting of the sun, that is, from east to west, the whole habitable world. It is not said, "from north to south," for that would not imply the habitable world, as, "from east to west" does (<reference osisRef="Ezra.1.1">Ezr 1:1</reference>, &c.). The conquest of Jerusalem by Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, throughout the world, the acknowledgment of Jehovah as the only true God.

6. From the rising to the setting of the sun, that is, from east to west, the whole habitable world. It is not said, "from north to south," for that would not imply the habitable world, as, "from east to west" does (Ezr 1:1, &c.). The conquest of Jerusalem by Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, throughout the world, the acknowledgment of Jehovah as the only true God.


<hi type="bold">7. form ... create--</hi>yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material.

<hi type="bold">light ... darkness--</hi>literally (<reference osisRef="Gen.1.1-Gen.1.3">Ge 1:1-3</reference>), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [Grotius] ... Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [Vitringa].

<hi type="bold">create evil--</hi>not moral evil (<reference osisRef="Jas.1.13">Jas 1:13</reference>), but in contrast to "peace" in the parallel clause, war, disaster (compare <reference osisRef="Ps.65.7">Psa 65:7</reference>; <reference osisRef="Amos.3.6">Am 3:6</reference>).

7. form... create-- yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material. light... darkness-- literally (Ge 1:1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [Grotius]... Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [Vitringa]. create evil-- not moral evil (Jas 1:13), but in contrast to "peace" in the parallel clause, war, disaster (compare Psa 65:7; Am 3:6).


<hi type="bold">8. Drop--</hi>namely, the fertilizing rain (<reference osisRef="Ps.65.12">Psa 65:12</reference>).

<hi type="bold">skies--</hi>clouds; lower than the "heavens."

<hi type="bold">righteousness--</hi>that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse).

<hi type="bold">earth--</hi>figuratively for the hearts of men on it, opened for receiving the truth by the Holy Ghost (<reference osisRef="Acts.16.14">Ac 16:14</reference>).

<hi type="bold">them--</hi>the earth and the heavens. Horsley prefers: "Let the earth open, and let salvation and justice grow forth; let it bring them forth together; I the Lord have created him" (<reference osisRef="Isa.45.13">Is 45:13</reference>). Maurer translates, "Let all kinds of salvation (prosperity) be fruitful" (<reference osisRef="Ps.72.3">Psa 72:3</reference>, <reference osisRef="Ps.6.7">6, 7</reference>). The revival of religion after the return from Babylon suggests to the prophet the diffusion of Messiah's Gospel, especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return.

8. Drop-- namely, the fertilizing rain (Psa 65:12). skies-- clouds; lower than the "heavens." righteousness-- that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse). earth-- figuratively for the hearts of men on it, opened for receiving the truth by the Holy Ghost (Ac 16:14). them-- the earth and the heavens. Horsley prefers: "Let the earth open, and let salvation and justice grow forth; let it bring them forth together; I the Lord have created him" (Is 45:13). Maurer translates, "Let all kinds of salvation (prosperity) be fruitful" (Psa 72:3, 6, 7). The revival of religion after the return from Babylon suggests to the prophet the diffusion of Messiah's Gospel, especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return.


9. Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (<reference osisRef="Isa.40.27">Is 40:27</reference>, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (<reference osisRef="Isa.45.8">Is 45:8</reference>, referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (<reference osisRef="Rom.9.4-Rom.8.11">Ro 9:4-8, 11</reference>-<reference osisRef="Rom.8.21">21</reference>).

<hi type="bold">Let ... strive--</hi>Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to <reference osisRef="2Tim.2.24">2Ti 2:24</reference> [Gesenius].

<hi type="bold">thy ... He--</hi>shall thy work say of thee, He ... ?

9. Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (Is 40:27, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel (Is 45:8, referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (Ro 9:4-8, 11-21). Let... strive-- Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to 2Ti 2:24 [Gesenius]. thy... He-- shall thy work say of thee, He...?


10. If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father ... a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [Horsley].

10. If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father... a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [Horsley].


<hi type="bold">11. Ask ... command--</hi>Instead of striving with Me in regard to My purposes, your wisdom is in prayer to ask, and even command Me, in so far as it is for My glory, and for your real good (<reference osisRef="Mark.11.24">Mr 11:24</reference>; <reference osisRef="John.16.23">Joh 16:23</reference>, <reference osisRef="John.16.13">13</reference>, latter part of the verse; <reference osisRef="1John.3.22">1Jo 3:22</reference>).

<hi type="bold">sons--</hi>(<reference osisRef="Isa.54.13">Is 54:13</reference>; <reference osisRef="Gal.3.26">Ga 3:26</reference>).

<hi type="bold">work of my hands--</hi>spiritually (<reference osisRef="Eph.2.10">Ep 2:10</reference>); also literal Israel (<reference osisRef="Isa.60.21">Is 60:21</reference>). Maurer translates, instead of "command," Leave it to Me, in My dealings concerning My sons and concerning the work of My hands, to do what I will with My own. Lowth reads it interrogatively, Do ye presume to question Me and dictate to Me (see <reference osisRef="Isa.45.9">Is 45:9</reference>, <reference osisRef="Isa.45.10">10</reference>)? The same sense is given, if the words be taken in irony. But English Version is best.

11. Ask... command-- Instead of striving with Me in regard to My purposes, your wisdom is in prayer to ask, and even command Me, in so far as it is for My glory, and for your real good (Mr 11:24; Joh 16:23, 13, latter part of the verse; 1Jo 3:22). sons-- (Is 54:13; Ga 3:26). work of my hands-- spiritually (Ep 2:10); also literal Israel (Is 60:21). Maurer translates, instead of "command," Leave it to Me, in My dealings concerning My sons and concerning the work of My hands, to do what I will with My own. Lowth reads it interrogatively, Do ye presume to question Me and dictate to Me (see Is 45:9, 10)? The same sense is given, if the words be taken in irony. But English Version is best.


12. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in <reference osisRef="Isa.40.26-Isa.40.31">Is 40:26-31</reference>.

<hi type="bold">I, even my hands--</hi>so Hebrew (<reference osisRef="Ps.41.2">Psa 41:2</reference>), "Thou ... thy hand" (both nominatives, in apposition).

12. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in Is 40:26-31. I, even my hands-- so Hebrew (Psa 41:2), "Thou... thy hand" (both nominatives, in apposition).


<hi type="bold">13. him--</hi>Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (<reference osisRef="Isa.55.1">Is 55:1</reference>), "freely" (gratuitously) (<reference osisRef="Isa.52.3">Is 52:3</reference>; <reference osisRef="Isa.61.1">61:1</reference>; <reference osisRef="Zech.9.11">Zec 9:11</reference>; <reference osisRef="Rom.3.24">Ro 3:24</reference>).

<hi type="bold">in righteousness--</hi>to fulfil My righteous purpose (see on <reference osisRef="Isa.41.2">Is 41:2</reference>; <reference osisRef="Isa.42.6">Is 42:6</reference>; <reference osisRef="Jer.23.6">Jr 23:6</reference>).

13. him-- Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (Is 55:1), "freely" (gratuitously) (Is 52:3; 61:1; Zec 9:11; Ro 3:24). in righteousness-- to fulfil My righteous purpose (see on Is 41:2; Is 42:6; Jr 23:6).


14. The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored (<reference osisRef="Isa.43.3">Is 43:3</reference>), but mainly and fully describes the gathering in of the Gentiles to Israel (<reference osisRef="Acts.2.10">Ac 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>; 8:27-38), especially at Israel's future restoration (<reference osisRef="Isa.2.2">Is 2:2</reference>; 14:1, 2; 19:18-22; 60:3-14; 49:23; <reference osisRef="Ps.68.31">Psa 68:31</reference>; <reference osisRef="Ps.72.10">72:10</reference>, <reference osisRef="Ps.72.11">11</reference>).

<hi type="bold">labour--</hi>wealth acquired by labor (<reference osisRef="Jer.3.24">Jr 3:24</reference>).

<hi type="bold">Sabeans ... of stature--</hi>the men of Meroe, in Upper Egypt. Herodotus (3.30) calls the Ethiopians "the tallest of men" (see on <reference osisRef="Isa.18.2">Is 18:2</reference>; <reference osisRef="1Chr.11.23">1Ch 11:23</reference>).

<hi type="bold">thee--</hi>Jerusalem ("my city," <reference osisRef="Isa.45.13">Is 45:13</reference>).

<hi type="bold">in chains--</hi>(<reference osisRef="Ps.149.8">Psa 149:8</reference>). "The saints shall judge the world" (<reference osisRef="1Cor.6.2">1Co 6:2</reference>) and "rule the nations with a rod of iron" (<reference osisRef="Zech.14.12-Zech.14.19">Zec 14:12-19</reference>; <reference osisRef="Rev.2.26">Re 2:26</reference>, 27). The "chains," in the case of the obedient, shall be the easy yoke of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever (<reference osisRef="John.12.48">Joh 12:48</reference>; <reference osisRef="Heb.4.12">He 4:12</reference>; <reference osisRef="Rev.19.15">Re 19:15</reference>).

<hi type="bold">God is in thee--</hi>(<reference osisRef="Jer.3.19">Jr 3:19</reference>).

14. The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored (Is 43:3), but mainly and fully describes the gathering in of the Gentiles to Israel (Ac 2:10, 11; 8:27-38), especially at Israel's future restoration (Is 2:2; 14:1, 2; 19:18-22; 60:3-14; 49:23; Psa 68:31; 72:10, 11). labour-- wealth acquired by labor (Jr 3:24). Sabeans... of stature-- the men of Meroe, in Upper Egypt. Herodotus (3.30) calls the Ethiopians "the tallest of men" (see on Is 18:2; 1Ch 11:23). thee-- Jerusalem ("my city," Is 45:13). in chains-- (Psa 149:8). "The saints shall judge the world" (1Co 6:2) and "rule the nations with a rod of iron" (Zec 14:12-19; Re 2:26, 27). The "chains," in the case of the obedient, shall be the easy yoke of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever (Joh 12:48; He 4:12; Re 19:15). God is in thee-- (Jr 3:19).


<hi type="bold">15. God that hidest thyself--</hi>Horsley, after Jerome, explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with <reference osisRef="Isa.45.9">Is 45:9</reference>, <reference osisRef="Isa.45.10">10</reference>, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (<reference osisRef="Isa.55.8">Is 55:8</reference>, <reference osisRef="Isa.55.9">9</reference>; <reference osisRef="Deut.29.29">De 29:29</reference>). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (<reference osisRef="Isa.8.17">Is 8:17</reference>).

15. God that hidest thyself-- Horsley, after Jerome, explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with Is 45:9, 10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (Is 55:8, 9; De 29:29). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (Is 8:17).


<hi type="bold">16. ashamed--</hi>"disappointed" in their expectation of help from their idols (see on <reference osisRef="Isa.42.17">Is 42:17</reference>; Psalm 97. 7).

16. ashamed-- "disappointed" in their expectation of help from their idols (see on Is 42:17; Psalm 97. 7).


<hi type="bold">17. in the Lord--</hi>(<reference osisRef="Isa.45.24">Is 45:24</reference>, <reference osisRef="Isa.45.25">25</reference>), contrasted with the idols which cannot give even temporary help (<reference osisRef="Isa.45.16">Is 45:16</reference>); in Jehovah there is everlasting salvation (<reference osisRef="Isa.26.4">Is 26:4</reference>).

<hi type="bold">not ... ashamed--</hi>opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on <reference osisRef="Isa.45.16">Is 45:16</reference>).

17. in the Lord-- (Is 45:24, 25), contrasted with the idols which cannot give even temporary help (Is 45:16); in Jehovah there is everlasting salvation (Is 26:4). not... ashamed-- opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on Is 45:16).


18. (See on <reference osisRef="Isa.45.12">Is 45:12</reference>).

<hi type="bold">not in vain, he formed it to be inhabited--</hi>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 (<reference osisRef="2Pet.3.13">2Pe 3:13</reference>).

18. (See on Is 45:12). not in vain, he formed it to be inhabited-- Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall be inhabited, for there can be no reason why the earth should then exist in vain any more than now (2Pe 3:13).


<hi type="bold">19. not ... secret--</hi>not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (<reference osisRef="Isa.48.16">Is 48:16</reference>). Christ plainly quotes these words, thereby identifying Himself with Jehovah (<reference osisRef="John.18.20">Joh 18:20</reference>).

<hi type="bold">I said not ... Seek ... in vain--</hi>When I commanded you to seek Me (Jehovah did so, <reference osisRef="Isa.45.11">Is 45:11</reference>, "Ask Me," &c.), it was not in order that ye might be sent empty away (<reference osisRef="Deut.32.47">De 32:47</reference>). 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 (<reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7-Isa.62.10">7-10</reference>; Psa 102:13-17, 19-21). So in the case of all believers, the spiritual Israel.

<hi type="bold">righteousness--</hi>that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered.

<hi type="bold">right--</hi>true (see on <reference osisRef="Isa.41.26">Is 41:26</reference>).

19. not... secret-- not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Is 48:16). Christ plainly quotes these words, thereby identifying Himself with Jehovah (Joh 18:20). I said not... Seek... in vain-- When I commanded you to seek Me (Jehovah did so, Is 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (De 32:47). Especially in Israel's time of trial, God's interposition, in behalf of Zion hereafter, is expressly stated as about to be the answer to prayer (Is 62:6, 7-10; Psa 102:13-17, 19-21). So in the case of all believers, the spiritual Israel. righteousness-- that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered. right-- true (see on Is 41:26).


<hi type="bold">20. escaped of the nations--</hi>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" (<reference osisRef="Isa.45.16">Is 45:16</reference>). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (<reference osisRef="Zech.14.16">Zec 14:16</reference>). They shall then all be converted to the Lord (<reference osisRef="Isa.66.23">Is 66:23</reference>, <reference osisRef="Isa.66.24">24</reference>; <reference osisRef="Jer.3.17">Jr 3:17</reference>; <reference osisRef="Zech.8.20-Zech.8.23">Zec 8:20-23</reference>).

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


21. Challenge the worshippers of idols (<reference osisRef="Isa.41.1">Is 41:1</reference>).

<hi type="bold">take counsel together--</hi>as to the best arguments wherewith to defend the cause of idolatry.

<hi type="bold">who ... from that time--</hi>(<reference osisRef="Isa.41.22">Is 41:22</reference>, <reference osisRef="Isa.41.23">23</reference>; see on <reference osisRef="Isa.44.8">Is 44:8</reference>). 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.

<hi type="bold">just ... and ... Saviour--</hi>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 (<reference osisRef="Isa.42.6">Is 42:6</reference>, <reference osisRef="Isa.42.21">21</reference>; <reference osisRef="Ps.85.10">Psa 85:10</reference>, <reference osisRef="Ps.85.11">11</reference>; <reference osisRef="Rom.3.26">Ro 3:26</reference>).

21. Challenge the worshippers of idols (Is 41:1). take counsel together-- as to the best arguments wherewith to defend the cause of idolatry. who... from that time-- (Is 41:22, 23; see on Is 44:8). Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation. just... and... Saviour-- righteous in keeping His promises, and therefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His righteousness, or justice, that He should save His redeemed (Is 42:6, 21; Psa 85:10, 11; Ro 3:26).


<hi type="bold">22. Look ... and be ye saved--</hi>The second imperative expresses the result which will follow obedience to the first (<reference osisRef="Gen.42.18">Ge 42:18</reference>); ye shall be saved (<reference osisRef="John.3.14">Joh 3:14</reference>, <reference osisRef="John.3.15">15</reference>). <reference osisRef="Num.21.9">Nu 21:9</reference>: "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 (<reference osisRef="Acts.16.30">Ac 16:30</reference>, <reference osisRef="Acts.16.31">31</reference>). 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" (<reference osisRef="Isa.45.21">Is 45:21</reference>), that is, the look of conversion (<reference osisRef="Ps.22.27">Psa 22:27</reference>).

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


<hi type="bold">23. sworn by myself--</hi>equivalent to, "As I live," as <reference osisRef="Rom.14.11">Ro 14:11</reference> quotes it. So <reference osisRef="Num.14.21">Nu 14:21</reference>. God could swear by no greater, therefore He swears by Himself (<reference osisRef="Heb.6.13">He 6:13</reference>, <reference osisRef="Heb.6.16">16</reference>).

<hi type="bold">word ... in righteousness--</hi>rather, "the truth (see on <reference osisRef="Isa.45.19">Is 45:19</reference>) 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.

<hi type="bold">tongue ... swear--</hi>namely, an oath of allegiance to God as their true King (see on <reference osisRef="Isa.19.18">Is 19:18</reference>; <reference osisRef="Isa.65.16">Is 65:16</reference>). Yet to be fulfilled (<reference osisRef="Zech.14.9">Zec 14:9</reference>).

23. sworn by myself-- equivalent to, "As I live," as Ro 14:11 quotes it. So Nu 14:21. God could swear by no greater, therefore He swears by Himself (He 6:13, 16). word... in righteousness-- rather, "the truth (see on Is 45:19) is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [Lowth]. But the accents favor English Version. tongue... swear-- namely, an oath of allegiance to God as their true King (see on Is 19:18; Is 65:16). Yet to be fulfilled (Zec 14:9).


24. Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, <reference osisRef="Isa.45.21">Is 45:21</reference>, "a just God and a Saviour," <reference osisRef="Isa.46.13">Is 46:13</reference>), &c. [Maurer].

<hi type="bold">strength--</hi>namely, to save.

<hi type="bold">shall men come--</hi>Those who have set themselves up against God shall come to Him in penitence for the past (<reference osisRef="Isa.19.22">Is 19:22</reference>).

<hi type="bold">ashamed--</hi>(<reference osisRef="Isa.45.16">Is 45:16</reference>; <reference osisRef="Isa.54.17">Is 54:17</reference>; <reference osisRef="Isa.41.11">41:11</reference>).

24. Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation, Is 45:21, "a just God and a Saviour," Is 46:13), &c. [Maurer]. strength-- namely, to save. shall men come-- Those who have set themselves up against God shall come to Him in penitence for the past (Is 19:22). ashamed-- (Is 45:16; Is 54:17; 41:11).


<hi type="bold">25. all ... Israel--</hi>the spiritual Israel (<reference osisRef="Rom.2.29">Ro 2:29</reference>) and the literal Israel, that is, the final remnant which shall all be saved (<reference osisRef="Isa.45.17">Is 45:17</reference>; <reference osisRef="Rom.11.26">Ro 11:26</reference>).

<hi type="bold">justified--</hi>treated as if they were just, through Christ's righteousness and death (<reference osisRef="Jer.23.5">Jr 23:5</reference>).

<hi type="bold">glory--</hi>literally, "sing" in His praise (<reference osisRef="Jer.9.24">Jr 9:24</reference>; <reference osisRef="1Cor.1.31">1Co 1:31</reference>). <chapter eID="Isa.45"/>

25. all... Israel-- the spiritual Israel (Ro 2:29) and the literal Israel, that is, the final remnant which shall all be saved (Is 45:17; Ro 11:26). justified-- treated as if they were just, through Christ's righteousness and death (Jr 23:5). glory-- literally, "sing" in His praise (Jr 9:24; 1Co 1:31).


<title type="x-s2">CHAPTER 46</title> <title type="x-s3"><reference osisRef="Isa.46.1-Isa.46.13">Is 46:1-13</reference>. Babylon's Idols Could Not Save Themselves, Much Less Her. But God Can and Will Save Israel: Cyrus Is His Instrument.</title>

<hi type="bold">1. Bel--</hi>the same as the Phoenician Baal, that is, lord, the chief god of Babylon; to it was dedicated the celebrated tower of Babylon, in the center of one of the two parts into which the city was divided, the palace being in the center of the other. Identical with the sun, worshipped on turrets, housetops, and other high places, so as to be nearer the heavenly hosts (Saba) (<reference osisRef="Jer.19.13">Jr 19:13</reference>; <reference osisRef="Jer.32.29">32:29</reference>; <reference osisRef="Zeph.1.5">Zep 1:5</reference>). Gesenius identifies Bel with the planet Jupiter, which, with the planet Venus (under the name Astarte or Astaroth), was worshipped in the East as the god of fortune, the most propitious star to be born under (see on <reference osisRef="Isa.65.11">Is 65:11</reference>). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus.

<hi type="bold">boweth ... stoopeth--</hi>falleth prostrate (<reference osisRef="Isa.10.4">Is 10:4</reference>; <reference osisRef="1Sam.5.3">1Sa 5:3</reference>, <reference osisRef="1Sam.5.4">4</reference>; <reference osisRef="Ps.20.8">Psa 20:8</reference>).

<hi type="bold">Nebo--</hi>the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar, &c.

<hi type="bold">were upon--</hi>that is, were a burden (supplied from the following clause) upon. It was customary to transport the gods of the vanquished to the land of the conquerors, who thought thereby the more effectually to keep down the subject people (<reference osisRef="1Sam.5.1">1Sa 5:1</reference>, &c.; <reference osisRef="Jer.48.7">Jr 48:7</reference>; <reference osisRef="Jer.49.3">49:3</reference>; <reference osisRef="Dan.11.8">Da 11:8</reference>).

<hi type="bold">carriages--</hi>in the Old English sense of the things carried, the images borne by you: the lading (<reference osisRef="Acts.21.15">Ac 21:15</reference>), "carriages," not the vehicles, but the baggage. Or, the images which used to be carried by you formerly in your solemn processions [Maurer].

<hi type="bold">were heavy loaden--</hi>rather, are put as a load on the beasts of burden [Maurer]. Horsley translates, "They who should have been your carriers (as Jehovah is to His people, <reference osisRef="Isa.46.3">Is 46:3</reference>, <reference osisRef="Isa.46.4">4</reference>) are become burdens" (see on <reference osisRef="Isa.46.4">Is 46:4</reference>).

CHAPTER 46 Is 46:1-13. Babylon's Idols Could Not Save Themselves, Much Less Her. But God Can and Will Save Israel: Cyrus Is His Instrument. 1. Bel-- the same as the Phoenician Baal, that is, lord, the chief god of Babylon; to it was dedicated the celebrated tower of Babylon, in the center of one of the two parts into which the city was divided, the palace being in the center of the other. Identical with the sun, worshipped on turrets, housetops, and other high places, so as to be nearer the heavenly hosts (Saba) (Jr 19:13; 32:29; Zep 1:5). Gesenius identifies Bel with the planet Jupiter, which, with the planet Venus (under the name Astarte or Astaroth), was worshipped in the East as the god of fortune, the most propitious star to be born under (see on Is 65:11). According to the Apocryphal book, Bel and the Dragon, Bel was cast down by Cyrus. boweth... stoopeth-- falleth prostrate (Is 10:4; 1Sa 5:3, 4; Psa 20:8). Nebo-- the planet Mercury or Hermes, in astrology. The scribe of heaven, answering to the Egyptian Anubis. The extensive worship of it is shown by the many proper names compounded of it: Nebuchadnezzar. Nebuzar-adan, Nabonassar, &c. were upon-- that is, were a burden (supplied from the following clause) upon. It was customary to transport the gods of the vanquished to the land of the conquerors, who thought thereby the more effectually to keep down the subject people (1Sa 5:1, &c.; Jr 48:7; 49:3; Da 11:8). carriages-- in the Old English sense of the things carried, the images borne by you: the lading (Ac 21:15), "carriages," not the vehicles, but the baggage. Or, the images which used to be carried by you formerly in your solemn processions [Maurer]. were heavy loaden-- rather, are put as a load on the beasts of burden [Maurer]. Horsley translates, "They who should have been your carriers (as Jehovah is to His people, Is 46:3, 4) are become burdens" (see on Is 46:4).


<hi type="bold">2. deliver--</hi>from the enemies' hands.

<hi type="bold">burden--</hi>their images laid on the beasts (<reference osisRef="Isa.46.1">Is 46:1</reference>).

<hi type="bold">themselves--</hi>the gods, here also distinguished from their images.

2. deliver-- from the enemies' hands. burden-- their images laid on the beasts (Is 46:1). themselves-- the gods, here also distinguished from their images.


3. in contrast to what precedes: Babylon's idols, so far from bearing its people safely are themselves borne off, a burden to the laden beast; but Jehovah bears His people in safety even from the womb to old age (<reference osisRef="Isa.63.9">Is 63:9</reference>; <reference osisRef="Deut.32.11">De 32:11</reference>; <reference osisRef="Ps.71.6">Psa 71:6</reference>, <reference osisRef="Ps.71.18">18</reference>). God compares Himself to a nurse tenderly carrying a child; contrast Moses' language (<reference osisRef="Num.11.12">Nu 11:12</reference>).

3. in contrast to what precedes: Babylon's idols, so far from bearing its people safely are themselves borne off, a burden to the laden beast; but Jehovah bears His people in safety even from the womb to old age (Is 63:9; De 32:11; Psa 71:6, 18). God compares Himself to a nurse tenderly carrying a child; contrast Moses' language (Nu 11:12).


<hi type="bold">4. old age--</hi>As "your"--"you"--"you," are not in the Hebrew, the sentiment is more general than English Version, though of course it includes the Jews from the infancy to the more advanced age of their history (<reference osisRef="Isa.47.6">Is 47:6</reference>).

<hi type="bold">I am he--</hi>that is, the same (<reference osisRef="Ps.102.27">Psa 102:27</reference>; <reference osisRef="John.8.24">Joh 8:24</reference>; <reference osisRef="Heb.13.8">He 13:8</reference>).

<hi type="bold">I will bear ... carry--</hi>Not only do I not need to be borne and carried Myself, as the idols (<reference osisRef="Isa.46.1">Is 46:1</reference>).

4. old age-- As "your"--"you"--"you," are not in the Hebrew, the sentiment is more general than English Version, though of course it includes the Jews from the infancy to the more advanced age of their history (Is 47:6). I am he-- that is, the same (Psa 102:27; Joh 8:24; He 13:8). I will bear... carry-- Not only do I not need to be borne and carried Myself, as the idols (Is 46:1).


5. (<reference osisRef="Isa.40.18">Is 40:18</reference>, <reference osisRef="Isa.40.25">25</reference>).

5. (Is 40:18, 25).


6. (<reference osisRef="Isa.40.19">Is 40:19</reference>, <reference osisRef="Isa.40.20">20</reference>; <reference osisRef="Isa.41.7">41:7</reference>.) They lavish gold out of their purses and spare no expense for their idol. Their profuseness shames the niggardliness of professors who worship God with what cost them nothing. Sin is always a costly service.

6. (Is 40:19, 20; 41:7.) They lavish gold out of their purses and spare no expense for their idol. Their profuseness shames the niggardliness of professors who worship God with what cost them nothing. Sin is always a costly service.


<hi type="bold">7. cry ... can ... not ... save--</hi>(<reference osisRef="Isa.45.20">Is 45:20</reference>, with which contrast <reference osisRef="Isa.45.19">Is 45:19</reference>).

7. cry... can... not... save-- (Is 45:20, with which contrast Is 45:19).


<hi type="bold">8. show yourselves men--</hi>Renounce the childishness of idolatry as shown in what precedes (<reference osisRef="1Cor.14.20">1Co 14:20</reference>; <reference osisRef="1Cor.16.13">16:13</reference>; <reference osisRef="Eph.4.14">Ep 4:14</reference>). In order to be manly we must be godly; for man was made "in the image of God," and only rises to his true dignity when joined to God; virtue is derived from the Latin vir, "a man."

<hi type="bold">bring ... to mind--</hi>rather, "lay it to heart."

<hi type="bold">transgressors--</hi>addressed to the idolaters among the Jews.

8. show yourselves men-- Renounce the childishness of idolatry as shown in what precedes (1Co 14:20; 16:13; Ep 4:14). In order to be manly we must be godly; for man was made "in the image of God," and only rises to his true dignity when joined to God; virtue is derived from the Latin vir, "a man." bring... to mind-- rather, "lay it to heart." transgressors-- addressed to the idolaters among the Jews.


<hi type="bold">9. former--</hi>namely, proofs of the sole Godship of Jehovah, from predictions fulfilled, and interpositions of God in behalf of Israel (<reference osisRef="Isa.45.5">Is 45:5</reference>).

9. former-- namely, proofs of the sole Godship of Jehovah, from predictions fulfilled, and interpositions of God in behalf of Israel (Is 45:5).


10. (<reference osisRef="Isa.45.21">Is 45:21</reference>; <reference osisRef="Isa.41.22">41:22</reference>, <reference osisRef="Isa.41.23">23</reference>; <reference osisRef="Isa.44.26">44:26</reference>).

<hi type="bold">yet--</hi>not in the Hebrew. Translate, "What had not been done" [Horsley].

<hi type="bold">do all my pleasure--</hi>(<reference osisRef="Isa.53.10">Is 53:10</reference>; <reference osisRef="Rom.9.19">Ro 9:19</reference>).

10. (Is 45:21; 41:22, 23; 44:26). yet-- not in the Hebrew. Translate, "What had not been done" [Horsley]. do all my pleasure-- (Is 53:10; Ro 9:19).


<hi type="bold">11. ravenous bird--</hi>Cyrus so called on account of the rapidity of his marches from the distant regions of Persia to pounce on his prey (see on <reference osisRef="Isa.41.2">Is 41:2</reference>; <reference osisRef="Isa.41.25">Is 41:25</reference>; <reference osisRef="Jer.49.22">Jr 49:22</reference>; <reference osisRef="Ezek.17.3">Eze 17:3</reference>). The standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, Xenophon, 7, where almost the same word is used, aetos, as here, ayit).

<hi type="bold">executeth my counsel--</hi>(<reference osisRef="Isa.44.28">Is 44:28</reference>; <reference osisRef="Isa.45.13">45:13</reference>). Babylon represents, mystically, the apostate faction: the destruction of its idols symbolizes the future general extirpation of all idolatry and unbelief.

<hi type="bold">purposed ... also do it--</hi>(<reference osisRef="Isa.43.13">Is 43:13</reference>).

11. ravenous bird-- Cyrus so called on account of the rapidity of his marches from the distant regions of Persia to pounce on his prey (see on Is 41:2; Is 41:25; Jr 49:22; Eze 17:3). The standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, Xenophon, 7, where almost the same word is used, aetos, as here, ayit). executeth my counsel-- (Is 44:28; 45:13). Babylon represents, mystically, the apostate faction: the destruction of its idols symbolizes the future general extirpation of all idolatry and unbelief. purposed... also do it-- (Is 43:13).


<hi type="bold">12. stout-hearted--</hi>stubborn in resisting God (<reference osisRef="Ps.76.5">Psa 76:5</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>).

<hi type="bold">far from righteousness--</hi>(<reference osisRef="Isa.59.9">Is 59:9</reference>; <reference osisRef="Hab.2.4">Ha 2:4</reference>).

12. stout-hearted-- stubborn in resisting God (Psa 76:5; Ac 7:51). far from righteousness-- (Is 59:9; Ha 2:4).


<hi type="bold">13. near--</hi>antithetical to "far" (<reference osisRef="Isa.46.12">Is 46:12</reference>; <reference osisRef="Isa.51.5">Is 51:5</reference>; <reference osisRef="Isa.56.1">56:1</reference>; <reference osisRef="Isa.61.10">61:10</reference>, <reference osisRef="Isa.61.11">11</reference>; <reference osisRef="Rom.10.6-Rom.10.8">Ro 10:6-8</reference>).

<hi type="bold">righteousness--</hi>answering to "salvation" in the parallel clause; therefore it means here, "my righteous deliverance"; righteous, because proving the truth of God's promises, and so contrived as to not compromise, but vindicate, His righteousness (<reference osisRef="Isa.42.21">Is 42:21</reference>; <reference osisRef="Rom.3.26">Ro 3:26</reference>).

<hi type="bold">Zion ... my glory--</hi>rather, "I will give salvation in Zion; to Israel (I will give) my glory" [Horsley]. (<reference osisRef="Isa.63.11">Is 63:11</reference>; <reference osisRef="Ps.14.7">Psa 14:7</reference>; <reference osisRef="Luke.2.32">Lu 2:32</reference>). <chapter eID="Isa.46"/>

13. near-- antithetical to "far" (Is 46:12; Is 51:5; 56:1; 61:10, 11; Ro 10:6-8). righteousness-- answering to "salvation" in the parallel clause; therefore it means here, "my righteous deliverance"; righteous, because proving the truth of God's promises, and so contrived as to not compromise, but vindicate, His righteousness (Is 42:21; Ro 3:26). Zion... my glory-- rather, "I will give salvation in Zion; to Israel (I will give) my glory" [Horsley]. (Is 63:11; Psa 14:7; Lu 2:32).


<title type="x-s2">CHAPTER 47</title> <title type="x-s3"><reference osisRef="Isa.47.1-Isa.47.15">Is 47:1-15</reference>. 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.</title>

<hi type="bold">1. in the dust--</hi>(See on <reference osisRef="Isa.3.26">Is 3:26</reference>; <reference osisRef="Job.2.13">Job 2:13</reference>; <reference osisRef="Lam.2.10">La 2:10</reference>).

<hi type="bold">virgin--</hi>that is, heretofore uncaptured [Herodotus, 1.191].

<hi type="bold">daughter of Babylon--</hi>Babylon and its inhabitants (see on <reference osisRef="Isa.1.8">Is 1:8</reference>; <reference osisRef="Isa.37.22">Is 37:22</reference>).

<hi type="bold">no throne--</hi>The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia.

<hi type="bold">delicate--</hi>alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [Curtius, 5.1; Herodotus, 1.199; Baruch, 6.43].

CHAPTER 47 Is 47:1-15. 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. 1. in the dust-- (See on Is 3:26; Job 2:13; La 2:10). virgin-- that is, heretofore uncaptured [Herodotus, 1.191]. daughter of Babylon-- Babylon and its inhabitants (see on Is 1:8; Is 37:22). no throne-- The seat of empire was transferred to Shushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia. delicate-- alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites [Curtius, 5.1; Herodotus, 1.199; Baruch, 6.43].


<hi type="bold">2. millstones--</hi>like the querns or hand-mills, found in this country, before the invention of water mills and windmills: a convex stone, made by the hand to turn in a concave stone, fitted to receive it, the corn being ground between them: the office of a female slave in the East; most degrading (<reference osisRef="Job.31.10">Job 31:10</reference>; <reference osisRef="Matt.24.41">Mt 24:41</reference>).

<hi type="bold">uncover thy locks--</hi>rather, "take off thy veil" [Horsley]: perhaps the removal of the plaited hair worn round the women's temples is included; it, too, is a covering (<reference osisRef="1Cor.11.15">1Co 11:15</reference>); to remove it and the veil is the badge of the lowest female degradation; in the East the head is the seat of female modesty; the face of a woman is seldom, the whole head almost never, seen bare (see on <reference osisRef="Isa.22.8">Is 22:8</reference>).

<hi type="bold">make bare the leg--</hi>rather "lift up (literally, 'uncover'; as in lifting up the train the leg is uncovered) thy flowing train." In Mesopotamia, women of low rank, as occasion requires, wade across the rivers with stript legs, or else entirely put off their garments and swim across. "Exchange thy rich, loose, queenly robe, for the most abject condition, that of one going to and fro through rivers as a slave, to draw water," &c.

<hi type="bold">uncover ... thigh--</hi>gather up the robe, so as to wade across.

2. millstones-- like the querns or hand-mills, found in this country, before the invention of water mills and windmills: a convex stone, made by the hand to turn in a concave stone, fitted to receive it, the corn being ground between them: the office of a female slave in the East; most degrading (Job 31:10; Mt 24:41). uncover thy locks-- rather, "take off thy veil" [Horsley]: perhaps the removal of the plaited hair worn round the women's temples is included; it, too, is a covering (1Co 11:15); to remove it and the veil is the badge of the lowest female degradation; in the East the head is the seat of female modesty; the face of a woman is seldom, the whole head almost never, seen bare (see on Is 22:8). make bare the leg-- rather "lift up (literally, 'uncover'; as in lifting up the train the leg is uncovered) thy flowing train." In Mesopotamia, women of low rank, as occasion requires, wade across the rivers with stript legs, or else entirely put off their garments and swim across. "Exchange thy rich, loose, queenly robe, for the most abject condition, that of one going to and fro through rivers as a slave, to draw water," &c. uncover... thigh-- gather up the robe, so as to wade across.


<hi type="bold">3. not meet ... as a man--</hi>rather, "I will not meet a man," that is, suffer man to intercede with me--give man an audience [Horsley]. Or, "I will not make peace with any man," before all are destroyed. Literally, "strike a league with"; a phrase arising from the custom of striking hands together in making a compact [Maurer], (see on <reference osisRef="Prov.17.18">Pr 17:18</reference>; <reference osisRef="Prov.22.26">Pr 22:26</reference>; <reference osisRef="Prov.11.15">11:15</reference>, Margin). Or else from striking the victims sacrificed in making treaties.

3. not meet... as a man-- rather, "I will not meet a man," that is, suffer man to intercede with me--give man an audience [Horsley]. Or, "I will not make peace with any man," before all are destroyed. Literally, "strike a league with"; a phrase arising from the custom of striking hands together in making a compact [Maurer], (see on Pr 17:18; Pr 22:26; 11:15, Margin). Or else from striking the victims sacrificed in making treaties.


<hi type="bold">4. As for--</hi>rather supply, "Thus saith our Redeemer" [Maurer]. Lowth supposes this verse to be the exclamation of a chorus breaking in with praises, "Our Redeemer! Jehovah of hosts," &c. (<reference osisRef="Jer.50.34">Jr 50:34</reference>).

4. As for-- rather supply, "Thus saith our Redeemer" [Maurer]. Lowth supposes this verse to be the exclamation of a chorus breaking in with praises, "Our Redeemer! Jehovah of hosts," &c. (Jr 50:34).


<hi type="bold">5. Sit--</hi>the posture of mourning (<reference osisRef="Ezra.9.4">Ezr 9:4</reference>; <reference osisRef="Job.2.13">Job 2:13</reference>; <reference osisRef="Lam.2.10">La 2:10</reference>).

<hi type="bold">darkness--</hi>mourning and misery (<reference osisRef="Lam.3.2">La 3:2</reference>; <reference osisRef="Mic.7.8">Mi 7:8</reference>).

<hi type="bold">lady of kingdoms--</hi>mistress of the world (<reference osisRef="Isa.13.19">Is 13:19</reference>).

5. Sit-- the posture of mourning (Ezr 9:4; Job 2:13; La 2:10). darkness-- mourning and misery (La 3:2; Mi 7:8). lady of kingdoms-- mistress of the world (Is 13:19).


6. reason for God's vengeance on Babylon: in executing God's will against His people, she had done so with wanton cruelty (<reference osisRef="Isa.10.5">Is 10:5</reference>, &c.; <reference osisRef="Jer.50.17">Jr 50:17</reference>; <reference osisRef="Jer.51.33">51:33</reference>; <reference osisRef="Zech.1.15">Zec 1:15</reference>).

<hi type="bold">polluted my inheritance--</hi>(<reference osisRef="Isa.43.28">Is 43:28</reference>).

<hi type="bold">the ancient--</hi>Even old age was disregarded by the Chaldeans, who treated all alike with cruelty (<reference osisRef="Lam.4.16">La 4:16</reference>; <reference osisRef="Lam.5.12">5:12</reference>) [Rosenmuller]. Or, "the ancient" means Israel, worn out with calamities in the latter period of its history (<reference osisRef="Isa.46.4">Is 46:4</reference>), as its earlier stage of history is called its "youth" (<reference osisRef="Isa.54.6">Is 54:6</reference>; <reference osisRef="Ezek.16.60">Eze 16:60</reference>).

6. reason for God's vengeance on Babylon: in executing God's will against His people, she had done so with wanton cruelty (Is 10:5, &c.; Jr 50:17; 51:33; Zec 1:15). polluted my inheritance-- (Is 43:28). the ancient-- Even old age was disregarded by the Chaldeans, who treated all alike with cruelty (La 4:16; 5:12) [Rosenmuller]. Or, "the ancient" means Israel, worn out with calamities in the latter period of its history (Is 46:4), as its earlier stage of history is called its "youth" (Is 54:6; Eze 16:60).


<hi type="bold">7. so that--</hi>Through thy vain expectation of being a queen for ever, thou didst advance to such a pitch of insolence as not to believe "these things" (namely, as to thy overthrow, <reference osisRef="Isa.47.1-Isa.47.5">Is 47:1-5</reference>) possible.

<hi type="bold">end of it--</hi>namely, of thy insolence, implied in her words, "I shall be a lady for ever."

7. so that-- Through thy vain expectation of being a queen for ever, thou didst advance to such a pitch of insolence as not to believe "these things" (namely, as to thy overthrow, Is 47:1-5) possible. end of it-- namely, of thy insolence, implied in her words, "I shall be a lady for ever."


<hi type="bold">8. given to pleasures--</hi>(See on <reference osisRef="Isa.47.1">Is 47:1</reference>). In no city were there so many incentives to licentiousness.

<hi type="bold">I am ... none ... beside me--</hi>(<reference osisRef="Isa.47.10">Is 47:10</reference>). Language of arrogance in man's mouth; fitting for God alone (<reference osisRef="Isa.45.6">Is 45:6</reference>). See <reference osisRef="Isa.5.8">Is 5:8</reference>, latter part.

<hi type="bold">widow ... loss of children--</hi>A state, represented as a female, when it has fallen is called a widow, because its king is no more; and childless, because it has no inhabitants; they having been carried off as captives (<reference osisRef="Isa.23.4">Is 23:4</reference>; <reference osisRef="Isa.54.1">54:1</reference>, <reference osisRef="Isa.4.5">4, 5</reference>; <reference osisRef="Rev.18.7">Re 18:7</reference>, <reference osisRef="Rev.18.8">8</reference>).

8. given to pleasures-- (See on Is 47:1). In no city were there so many incentives to licentiousness. I am... none... beside me-- (Is 47:10). Language of arrogance in man's mouth; fitting for God alone (Is 45:6). See Is 5:8, latter part. widow... loss of children-- A state, represented as a female, when it has fallen is called a widow, because its king is no more; and childless, because it has no inhabitants; they having been carried off as captives (Is 23:4; 54:1, 4, 5; Re 18:7, 8).


<hi type="bold">9. in a moment--</hi>It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single night it was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order to hold out to the last, each man chose one woman of his family, and strangled the rest, to save provisions. Darius impaled three thousand of the revolters.

<hi type="bold">in ... perfection--</hi>that is, "in full measure."

<hi type="bold">for ... for--</hi>rather, "notwithstanding the ... notwithstanding"; "in spite of" [Lowth]. So "for" (<reference osisRef="Num.14.11">Nu 14:11</reference>). Babylon was famous for "expiations or sacrifices, and other incantations, whereby they tried to avert evil and obtain good" [Diodorus Siculus].

9. in a moment-- It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single night it was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order to hold out to the last, each man chose one woman of his family, and strangled the rest, to save provisions. Darius impaled three thousand of the revolters. in... perfection-- that is, "in full measure." for... for-- rather, "notwithstanding the... notwithstanding"; "in spite of" [Lowth]. So "for" (Nu 14:11). Babylon was famous for "expiations or sacrifices, and other incantations, whereby they tried to avert evil and obtain good" [Diodorus Siculus].


<hi type="bold">10. wickedness--</hi>as in <reference osisRef="Isa.13.11">Is 13:11</reference>, the cruelty with which Babylon treated its subject states.

<hi type="bold">None seeth me--</hi>(<reference osisRef="Ps.10.11">Psa 10:11</reference>; <reference osisRef="Ps.94.7">94:7</reference>). "There is none to exact punishment from me." Sinners are not safe, though seeming secret.

<hi type="bold">Thy wisdom--</hi>astrological and political (<reference osisRef="Isa.19.11">Is 19:11</reference>, &c., as to Egypt).

<hi type="bold">perverted--</hi>turns thee aside from the right and safe path.

10. wickedness-- as in Is 13:11, the cruelty with which Babylon treated its subject states. None seeth me-- (Psa 10:11; 94:7). "There is none to exact punishment from me." Sinners are not safe, though seeming secret. Thy wisdom-- astrological and political (Is 19:11, &c., as to Egypt). perverted-- turns thee aside from the right and safe path.


<hi type="bold">11. from whence it riseth--</hi>Hebrew, "the dawn thereof," that is, its first rising. Evil shall come on thee without the least previous intimation [Rosenmuller]. But dawn is not applied to "evil," but to prosperity shining out after misery (<reference osisRef="Isa.21.12">Is 21:12</reference>). Translate, "Thou shall not see any dawn" (of alleviation) [Maurer].

<hi type="bold">put ... off--</hi>rather, as Margin, "remove by expiation"; it shall be never ending.

<hi type="bold">not know--</hi>unawares: which thou dost not apprehend. Proving the fallacy of thy divinations and astrology (<reference osisRef="Job.9.5">Job 9:5</reference>; <reference osisRef="Ps.35.8">Psa 35:8</reference>).

11. from whence it riseth-- Hebrew, "the dawn thereof," that is, its first rising. Evil shall come on thee without the least previous intimation [Rosenmuller]. But dawn is not applied to "evil," but to prosperity shining out after misery (Is 21:12). Translate, "Thou shall not see any dawn" (of alleviation) [Maurer]. put... off-- rather, as Margin, "remove by expiation"; it shall be never ending. not know-- unawares: which thou dost not apprehend. Proving the fallacy of thy divinations and astrology (Job 9:5; Psa 35:8).


<hi type="bold">12. Stand--</hi>forth: a scornful challenge to Babylon's magicians to show whether they can defend their city.

<hi type="bold">laboured--</hi>The devil's service is a laborious yet fruitless one (<reference osisRef="Isa.55.2">Is 55:2</reference>).

12. Stand-- forth: a scornful challenge to Babylon's magicians to show whether they can defend their city. laboured-- The devil's service is a laborious yet fruitless one (Is 55:2).


<hi type="bold">13. wearied--</hi>(compare <reference osisRef="Isa.57.10">Is 57:10</reference>; <reference osisRef="Ezek.24.12">Eze 24:12</reference>).

<hi type="bold">astrologers--</hi>literally, those who form combinations of the heavens; who watch conjunctions and oppositions of the stars. "Casters of the configurations of the sky" [Horsley]. Gesenius explains it: the dividers of the heavens. In casting a nativity they observed four signs:--the horoscope, or sign which arose at the time one was born; the mid-heaven; the sign opposite the horoscope towards the west; and the hypogee.

<hi type="bold">monthly prognosticators--</hi>those who at each new moon profess to tell thereby what is about to happen. Join, not as English Version, "save ... from those things," &c.; but, "They that at new moons make known from (by means of) them the things that shall come upon thee" [Maurer].

13. wearied-- (compare Is 57:10; Eze 24:12). astrologers-- literally, those who form combinations of the heavens; who watch conjunctions and oppositions of the stars. "Casters of the configurations of the sky" [Horsley]. Gesenius explains it: the dividers of the heavens. In casting a nativity they observed four signs:--the horoscope, or sign which arose at the time one was born; the mid-heaven; the sign opposite the horoscope towards the west; and the hypogee. monthly prognosticators-- those who at each new moon profess to tell thereby what is about to happen. Join, not as English Version, "save... from those things," &c.; but, "They that at new moons make known from (by means of) them the things that shall come upon thee" [Maurer].


14. (<reference osisRef="Isa.29.6">Is 29:6</reference>; <reference osisRef="Isa.30.30">30:30</reference>).

<hi type="bold">not ... a coal--</hi>Like stubble, they shall burn to a dead ash, without leaving a live coal or cinder (compare <reference osisRef="Isa.30.14">Is 30:14</reference>), so utterly shall they be destroyed.

14. (Is 29:6; 30:30). not... a coal-- Like stubble, they shall burn to a dead ash, without leaving a live coal or cinder (compare Is 30:14), so utterly shall they be destroyed.


<hi type="bold">15. Thus, &c.--</hi>Such shall be the fate of those astrologers who cost thee such an amount of trouble and money.

<hi type="bold">thy merchants, from thy youth--</hi>that is, with whom thou hast trafficked from thy earliest history, the foreigners sojourning in Babylon for the sake of commerce (<reference osisRef="Isa.13.14">Is 13:14</reference>; <reference osisRef="Jer.51.6">Jr 51:6</reference>, <reference osisRef="Jer.51.9">9</reference>; <reference osisRef="Nah.3.16">Na 3:16</reference>, <reference osisRef="Nah.3.17">17</reference>) [Barnes]. Rather, the astrologers, with whom Babylon had so many dealings (<reference osisRef="Isa.47.12-Isa.47.14">Is 47:12-14</reference>) [Horsley].

<hi type="bold">to his quarter--</hi>literally, "straight before him" (<reference osisRef="Ezek.1.9">Eze 1:9</reference>, <reference osisRef="1Cor.1.12">12</reference>). The foreigners, whether soothsayers or merchants, shall flee home out of Babylon (<reference osisRef="Jer.50.16">Jr 50:16</reference>). <chapter eID="Isa.47"/>

15. Thus, &c.-- Such shall be the fate of those astrologers who cost thee such an amount of trouble and money. thy merchants, from thy youth-- that is, with whom thou hast trafficked from thy earliest history, the foreigners sojourning in Babylon for the sake of commerce (Is 13:14; Jr 51:6, 9; Na 3:16, 17) [Barnes]. Rather, the astrologers, with whom Babylon had so many dealings (Is 47:12-14) [Horsley]. to his quarter-- literally, "straight before him" (Eze 1:9, 12). The foreigners, whether soothsayers or merchants, shall flee home out of Babylon (Jr 50:16).


<title type="x-s2">CHAPTER 48</title> <title type="x-s3"><reference osisRef="Isa.48.1-Isa.48.22">Is 48:1-22</reference>. The Things That Befall Babylon Jehovah Predicted Long before, lest Israel Should Attribute Them, in Its "Obstinate" Perversity, to Strange Gods (<reference osisRef="Isa.48.1-Isa.48.5">Is 48:1-5</reference>).</title>

<hi type="bold">1. the waters of Judah--</hi>spring from the fountain of Judah (<reference osisRef="Num.24.7">Nu 24:7</reference>; <reference osisRef="Deut.33.28">De 33:28</reference>; <reference osisRef="Ps.68.26">Psa 68:26</reference>; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring.

<hi type="bold">swear by ... Lord--</hi>(<reference osisRef="Isa.19.18">Is 19:18</reference>; <reference osisRef="Isa.45.23">45:23</reference>; <reference osisRef="Isa.65.16">65:16</reference>).

<hi type="bold">mention--</hi>in prayers and praises.

<hi type="bold">not in truth--</hi>(<reference osisRef="Jer.5.2">Jr 5:2</reference>; <reference osisRef="John.4.24">Joh 4:24</reference>).

CHAPTER 48 Is 48:1-22. The Things That Befall Babylon Jehovah Predicted Long before, lest Israel Should Attribute Them, in Its "Obstinate" Perversity, to Strange Gods (Is 48:1-5). 1. the waters of Judah-- spring from the fountain of Judah (Nu 24:7; De 33:28; Psa 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring. swear by... Lord-- (Is 19:18; 45:23; 65:16). mention-- in prayers and praises. not in truth-- (Jr 5:2; Joh 4:24).


<hi type="bold">2. For--</hi>Ye deserve these reproofs; "for" ye call yourselves citizens of "the holy city" (<reference osisRef="Isa.52.1">Is 52:1</reference>), but not in truth (<reference osisRef="Isa.48.1">Is 48:1</reference>; <reference osisRef="Neh.11.1">Ne 11:1</reference>; <reference osisRef="Dan.9.24">Da 9:24</reference>); so the inscription on their coins of the time of the Maccabees. "Jerusalem the Holy."

2. For-- Ye deserve these reproofs; "for" ye call yourselves citizens of "the holy city" (Is 52:1), but not in truth (Is 48:1; Ne 11:1; Da 9:24); so the inscription on their coins of the time of the Maccabees. "Jerusalem the Holy."


<hi type="bold">3. former--</hi>things which have happened in time past to Israel (<reference osisRef="Isa.42.9">Is 42:9</reference>; <reference osisRef="Isa.44.7">44:7</reference>, <reference osisRef="Isa.44.8">8</reference>; <reference osisRef="Isa.45.21">45:21</reference>; <reference osisRef="Isa.46.10">46:10</reference>).

<hi type="bold">suddenly--</hi>They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.

3. former-- things which have happened in time past to Israel (Is 42:9; 44:7, 8; 45:21; 46:10). suddenly-- They came to pass so unexpectedly that the prophecy could not have resulted from mere human sagacity.


<hi type="bold">4. obstinate--</hi>Hebrew, "hard" (<reference osisRef="Deut.9.27">De 9:27</reference>; <reference osisRef="Ezek.3.7">Eze 3:7</reference>, Margin).

<hi type="bold">iron sinew--</hi>inflexible (<reference osisRef="Acts.7.51">Ac 7:51</reference>).

<hi type="bold">brow brass--</hi>shameless as a harlot (see <reference osisRef="Jer.6.28">Jr 6:28</reference>; <reference osisRef="Jer.3.3">3:3</reference>; <reference osisRef="Ezek.3.7">Eze 3:7</reference>, Margin).

4. obstinate-- Hebrew, "hard" (De 9:27; Eze 3:7, Margin). iron sinew-- inflexible (Ac 7:51). brow brass-- shameless as a harlot (see Jr 6:28; 3:3; Eze 3:7, Margin).


5. (See on <reference osisRef="Isa.48.1">Is 48:1</reference>; <reference osisRef="Isa.48.3">Is 48:3</reference>).

5. (See on Is 48:1; Is 48:3).


<hi type="bold">6. Thou, &c.--</hi>So "ye are my witnesses" (<reference osisRef="Isa.43.10">Is 43:10</reference>). Thou canst testify the prediction was uttered long before the fulfilment: "see all this," namely, that the event answers to the prophecy.

<hi type="bold">declare--</hi>make the fact known as a proof that Jehovah alone is God (<reference osisRef="Isa.44.8">Is 44:8</reference>).

<hi type="bold">new things--</hi>namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (<reference osisRef="Isa.42.9">Is 42:9</reference>; <reference osisRef="Isa.43.19">43:19</reference>). Antitypically, the prophecy has in view the "new things" of the gospel treasury (<reference osisRef="Song.7.13">So 7:13</reference>; <reference osisRef="Matt.13.52">Mt 13:52</reference>; <reference osisRef="2Cor.5.17">2Co 5:17</reference>; <reference osisRef="Rev.21.5">Re 21:5</reference>). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation.

<hi type="bold">hidden--</hi>which could not have been guessed by political sagacity (<reference osisRef="Dan.2.22">Da 2:22</reference>, 29; <reference osisRef="1Cor.2.9">1Co 2:9</reference>, <reference osisRef="2Cor.2.10">10</reference>).

6. Thou, &c.-- So "ye are my witnesses" (Is 43:10). Thou canst testify the prediction was uttered long before the fulfilment: "see all this," namely, that the event answers to the prophecy. declare-- make the fact known as a proof that Jehovah alone is God (Is 44:8). new things-- namely, the deliverance from Babylon by Cyrus, new in contradistinction from former predictions that had been fulfilled (Is 42:9; 43:19). Antitypically, the prophecy has in view the "new things" of the gospel treasury (So 7:13; Mt 13:52; 2Co 5:17; Re 21:5). From this point forward, the prophecies as to Messiah's first and second advents and the restoration of Israel, have a new circumstantial distinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation. hidden-- which could not have been guessed by political sagacity (Da 2:22, 29; 1Co 2:9, 10).


7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning."

<hi type="bold">even before the day when--</hi>rather [Maurer], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.

7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never before been "from the beginning." even before the day when-- rather [Maurer], "And before the day (of their occurrence) thou hast not heard of them"; that is, by any human acuteness; they are only heard of by the present inspired announcement.


<hi type="bold">8. heardest not--</hi>repeated, as also "knewest not," from <reference osisRef="Isa.48.7">Is 48:7</reference>.

<hi type="bold">from that time--</hi>Omit "that." "Yea, from the first thine ear did not open itself," namely, to obey them [Rosenmuller]. "To open the ear" denotes obedient attention (<reference osisRef="Isa.50.5">Is 50:5</reference>); or, "was not opened" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [Maurer]. In the former view, the sense of the words following is, "For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me" (<reference osisRef="Isa.48.5">Is 48:5</reference>). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (<reference osisRef="Exod.32.4">Ex 32:4</reference>). After the return, and ever since, they have utterly forsaken idols.

<hi type="bold">wast called--</hi>as thine appropriate appellation (<reference osisRef="Isa.9.6">Is 9:6</reference>).

<hi type="bold">from the womb--</hi>from the beginning of Israel's national existence (<reference osisRef="Isa.44.2">Is 44:2</reference>).

8. heardest not-- repeated, as also "knewest not," from Is 48:7. from that time-- Omit "that." "Yea, from the first thine ear did not open itself," namely, to obey them [Rosenmuller]. "To open the ear" denotes obedient attention (Is 50:5); or, "was not opened" to receive them; that is, they were not declared by Me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not have been kept in check [Maurer]. In the former view, the sense of the words following is, "For I knew that, if I had not foretold the destruction of Babylon so plainly that there could be no perverting of it, thou wouldst have perversely ascribed it to idols, or something else than to Me" (Is 48:5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Ex 32:4). After the return, and ever since, they have utterly forsaken idols. wast called-- as thine appropriate appellation (Is 9:6). from the womb-- from the beginning of Israel's national existence (Is 44:2).


<hi type="bold">9. refrain--</hi>literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (<reference osisRef="Ps.78.38">Psa 78:38</reference>).

<hi type="bold">for thee--</hi>that is, mine anger towards thee.

9. refrain-- literally, "muzzle"; His wrath, after the return, was to be restrained a while, and then, because of their sins, let loose again (Psa 78:38). for thee-- that is, mine anger towards thee.


10. (See on <reference osisRef="Isa.1.25">Is 1:25</reference>).

<hi type="bold">with silver--</hi>rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [Gesenius]. Thy repentance is not complete: thou art not yet as refined silver. Rosenmuller explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (<reference osisRef="Isa.1.25">Is 1:25</reference>; 42:25; <reference osisRef="Ezek.22.18-Ezek.20.22">Eze 22:18-20, 22</reference>).

<hi type="bold">chosen--</hi>or else [Lowth], tried ... proved: according to Gesenius, literally, "to rub with the touchstone," or to cut in pieces so as to examine (<reference osisRef="Zech.13.9">Zec 13:9</reference>; Mal 3:3; <reference osisRef="1Pet.1.7">1Pe 1:7</reference>).

10. (See on Is 1:25). with silver-- rather, "for silver." I sought by affliction to purify thee, but thou wast not as silver obtained by melting, but as dross [Gesenius]. Thy repentance is not complete: thou art not yet as refined silver. Rosenmuller explains, "not as silver," not with the intense heat needed to melt silver (it being harder to melt than gold), that is, not with the most extreme severity. The former view is better (Is 1:25; 42:25; Eze 22:18-20, 22). chosen-- or else [Lowth], tried... proved: according to Gesenius, literally, "to rub with the touchstone," or to cut in pieces so as to examine (Zec 13:9; Mal 3:3; 1Pe 1:7).


<hi type="bold">11. how should my name--</hi>Maurer, instead of "My name" from <reference osisRef="Isa.48.9">Is 48:9</reference>, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (<reference osisRef="Isa.48.9">Is 48:9</reference>, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (<reference osisRef="Ezek.20.9">Eze 20:9</reference>)?

<hi type="bold">not give my glory unto another--</hi>If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.

11. how should my name-- Maurer, instead of "My name" from Is 48:9, supplies "My glory" from the next clause; and translates, "How (shamefully) My glory has been profaned!" In English Version the sense is, "I will refrain (Is 48:9, that is, not utterly destroy thee), for why should I permit My name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Eze 20:9)? not give my glory unto another-- If God forsook His people for ever, the heathen would attribute their triumph over Israel to their idols; so God's glory would be given to another.


12-15. The Almighty, who has founded heaven and earth, can, and will, restore His people.

<hi type="bold">the first ... last--</hi>(<reference osisRef="Isa.41.4">Is 41:4</reference>; <reference osisRef="Isa.44.6">44:6</reference>).

12-15. The Almighty, who has founded heaven and earth, can, and will, restore His people. the first... last-- (Is 41:4; 44:6).


<hi type="bold">16. not ... in secret--</hi>(<reference osisRef="Isa.45.19">Is 45:19</reference>). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly.

<hi type="bold">from the time, &c.--</hi>From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present.

<hi type="bold">sent me--</hi>The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (<reference osisRef="Isa.61.1">Is 61:1</reference>; <reference osisRef="John.10.36">Joh 10:36</reference>). Plainly, <reference osisRef="Isa.49.1">Is 49:1</reference>, which is the continuation of the forty-eighth chapter, from <reference osisRef="Isa.48.16">Is 48:16</reference>, where the change of speaker from God (<reference osisRef="Isa.48.1">Is 48:1</reference>, <reference osisRef="Isa.48.12-Isa.48.15">12-15</reference>) begins, is the language of Messiah. <reference osisRef="Luke.4.1">Lu 4:1</reference>, <reference osisRef="Luke.14.18">14, 18</reference>, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not accusative, following it.

16. not... in secret-- (Is 45:19). Jehovah foretold Cyrus' advent, not with the studied ambiguity of heathen oracles, but plainly. from the time, &c.-- From the moment that the purpose began to be accomplished in the raising up of Cyrus I was present. sent me-- The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and His Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (Is 61:1; Joh 10:36). Plainly, Is 49:1, which is the continuation of the forty-eighth chapter, from Is 48:16, where the change of speaker from God (Is 48:1, 12-15) begins, is the language of Messiah. Lu 4:1, 14, 18, shows that the Spirit combined with the Father in sending the Son: therefore "His Spirit" is nominative to "sent," not accusative, following it.


<hi type="bold">17. teacheth ... to profit--</hi>by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (<reference osisRef="Heb.12.10">He 12:10</reference>).

17. teacheth... to profit-- by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (He 12:10).


<hi type="bold">18. peace--</hi>(<reference osisRef="Ps.119.165">Psa 119:165</reference>). Compare the desire expressed by the same Messiah (<reference osisRef="Matt.23.37">Mt 23:37</reference>; <reference osisRef="Luke.19.42">Lu 19:42</reference>).

<hi type="bold">river--</hi>(<reference osisRef="Isa.33.21">Is 33:21</reference>; <reference osisRef="Isa.41.18">41:18</reference>), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (<reference osisRef="Ezek.47.1">Eze 47:1</reference>; <reference osisRef="Zech.14.8">Zec 14:8</reference>; <reference osisRef="Rev.22.1">Re 22:1</reference>).

<hi type="bold">righteousness--</hi>religious prosperity; the parent of "peace" or national prosperity; therefore "peace" corresponds to "righteousness" in the parallelism (<reference osisRef="Isa.32.17">Is 32:17</reference>).

18. peace-- (Psa 119:165). Compare the desire expressed by the same Messiah (Mt 23:37; Lu 19:42). river-- (Is 33:21; 41:18), a river flowing from God's throne is the symbol of free, abundant, and ever flowing blessings from Him (Eze 47:1; Zec 14:8; Re 22:1). righteousness-- religious prosperity; the parent of "peace" or national prosperity; therefore "peace" corresponds to "righteousness" in the parallelism (Is 32:17).


<hi type="bold">19. sand--</hi>retaining the metaphor of "the sea" (<reference osisRef="Isa.48.18">Is 48:18</reference>).

<hi type="bold">like the gravel thereof--</hi>rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version.

<hi type="bold">his name ... cut off--</hi>transition from the second person, "thy," to the third "his." Israel's name was cut off "as a nation" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (<reference osisRef="Rom.11.20">Ro 11:20</reference>).

19. sand-- retaining the metaphor of "the sea" (Is 48:18). like the gravel thereof-- rather, as the Hebrew, "like that (the offspring) of its (the sea's) bowels"; referring to the countless living creatures, fishes, &c., of the sea, rather than the gravel [Maurer]. Jerome, Chaldee, and Syriac support English Version. his name... cut off-- transition from the second person, "thy," to the third "his." Israel's name was cut off "as a nation" during the Babylonish captivity; also it is so now, to which the prophecy especially looks (Ro 11:20).


<hi type="bold">20. Go ... forth ... end of the earth--</hi>Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; <reference osisRef="Rev.18.4">Re 18:4</reference> shows that the mystical Babylon is ultimately meant.

<hi type="bold">redeemed ... Jacob--</hi>(<reference osisRef="Isa.43.1">Is 43:1</reference>; <reference osisRef="Isa.44.22">44:22</reference>, <reference osisRef="Isa.44.23">23</reference>).

20. Go... forth... end of the earth-- Primarily, a prophecy of their joyful deliverance from Babylon, and a direction that they should leave it when God opened the way. But the publication of it "to the ends of the earth" shows it has a more world-wide scope antitypically; Re 18:4 shows that the mystical Babylon is ultimately meant. redeemed... Jacob-- (Is 43:1; 44:22, 23).


21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (<reference osisRef="Exod.17.6">Ex 17:6</reference>; <reference osisRef="Num.20.11">Nu 20:11</reference>; <reference osisRef="Ps.78.15">Psa 78:15</reference>; <reference osisRef="Ps.105.41">105:41</reference>) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.

21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert [Kimchi]. The circumstances, therefore, of the deliverance from Egypt (Ex 17:6; Nu 20:11; Psa 78:15; 105:41) and of that from Babylon, are blended together; the language, while more immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel.


22. Repeated (<reference osisRef="Isa.57.21">Is 57:21</reference>). All the blessings just mentioned (<reference osisRef="Isa.48.21">Is 48:21</reference>) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zec 12:10-14; 13:1, 9; 14:3, 14, 20, 21). The sentiment holds good also as to all wicked men (Job 15:20-25, 31-34). <chapter eID="Isa.48"/>

22. Repeated (Is 57:21). All the blessings just mentioned (Is 48:21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it shall inherit national prosperity (Zec 12:10-14; 13:1, 9; 14:3, 14, 20, 21). The sentiment holds good also as to all wicked men (Job 15:20-25, 31-34).


<title type="x-s2">CHAPTER 49</title> <title type="x-s3"><reference osisRef="Isa.49.1-Isa.49.26">Is 49:1-26</reference>. Similar to Chapter 42:1-7 (<reference osisRef="Isa.49.1-Isa.49.9">Is 49:1-9</reference>).</title>
 Messiah, as the ideal Israel (<reference osisRef="Isa.49.3">Is 49:3</reference>), states the object of His mission, His want of success for a time, yet His certainty of ultimate success.

<hi type="bold">1. O isles--</hi>Messiah is here regarded as having been rejected by the Jews (<reference osisRef="Isa.49.4">Is 49:4</reference>, <reference osisRef="Isa.49.5">5</reference>), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea.

<hi type="bold">from the womb--</hi>(<reference osisRef="Isa.44.2">Is 44:2</reference>; <reference osisRef="Luke.1.31">Lu 1:31</reference>; <reference osisRef="John.10.36">Joh 10:36</reference>).

<hi type="bold">from ... bowels ... mention of my name--</hi>His name "Jesus" (that is, God-Saviour) was designated by God before His birth (<reference osisRef="Matt.1.21">Mt 1:21</reference>).

CHAPTER 49 Is 49:1-26. Similar to Chapter 42:1-7 (Is 49:1-9). Messiah, as the ideal Israel (Is 49:3), states the object of His mission, His want of success for a time, yet His certainty of ultimate success. 1. O isles-- Messiah is here regarded as having been rejected by the Jews (Is 49:4, 5), and as now turning to the Gentiles, to whom the Father hath given Him "for a light and salvation." "Isles" mean all regions beyond sea. from the womb-- (Is 44:2; Lu 1:31; Joh 10:36). from... bowels... mention of my name-- His name "Jesus" (that is, God-Saviour) was designated by God before His birth (Mt 1:21).