Verse-by-Verse Bible Commentary
Isaiah 45:14

Clarke's Commentary

Verse Isaiah 45:14. The labour of Egypt - "The wealth of Egypt"] This seems to relate to the future admission of the Gentiles into the Church of God. Compare Psalms 68:32; Psalms 72:10; Psalms 60:6-9. And perhaps these particular nations may be named, by a metonymy common in all poetry, for powerful and wealthy nations in general. Isaiah 60:1.

The Sabeans, men of stature - "The Sabeans, tall of stature"] That the Sabeans were of a more majestic appearance than common, is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart, Phaleg, ii. 26, τα σωματα εστι των κατοικουντων αξιολογωτερα. So also the Septuagint understand it, rendering it ανδρες υψηλοι, "tall men." And the same phrase, אנשי מדה anshey middah, is used for persons of extraordinary stature, Numbers 13:32, and 1 Chronicles 20:6.

They shall make supplication unto thee - "They shall in suppliant guise address thee"] The conjunction ו vau is supplied by the ancient Versions, and confirmed by fifteen MSS. of Kennicott's, (seven ancient,) thirteen of De Rossi's, and six editions, ואליך veelayich. Three MSS. (two ancient) omit the ו vau before אליך elayich at the beginning of the line.

Bridgeway Bible Commentary

God uses Cyrus (45:1-19)

Cyrus’s many victories, and the power and wealth he gained through them, were all planned by God. God was preparing the way so that Cyrus could conquer Babylon and release the Jews. Throughout these events, Cyrus did not know God and was unaware that God was using him to carry out his purposes for Israel (45:1-4).
To Cyrus, his release of the captive Jews was a relatively minor event in his long and glorious career, but in the eyes of God it was the purpose for which he had risen to international power. When people recognize this as God’s doing, they will praise him as the only true God (5-7). Israel, meanwhile, will enter a new era of divine blessing (8).
Some Israelites may have questioned God’s wisdom in using a heathen king to bring about their restoration. God replies that they have no right to argue with him or question the way he deals with his children (9-11). God is the creator and controller of the universe. He has used Cyrus to give the Jews their freedom and the chance to rebuild Jerusalem, and the Jews have not needed to do anything. For this they should be thankful to God (12-13).
In addition, people of other foreign nations will give their assistance to Israel. They will forsake their idol-gods for the God who cannot be seen, the God of Israel (14-17). God always works to a plan, whether in creation or in the history of Israel. The chaos that resulted from Babylon’s destruction of Jerusalem is no cause for Jews to turn away from God in disappointment. They must not think that he has lost control of events or that he has some new mysterious plan for them. He will be true to his word and do for his people what he has purposed for them (18-19).

Coffman's Commentaries on the Bible

"Thus saith Jehovah, the labor of Egypt, and the merchandise of Ethiopia, and the Sabaeans, men of stature, shall come over unto thee, and they shall be thine: they shall go after thee; in chains they shall come over; and they shall fall down unto thee, saying, Surely God is in thee there is none else, besides him there is no God. Verily thou art a God that hidest thyself, O God of Israel, the Saviour. They shall be put to shame, yea, confounded, all of them; they shall go into confusion together that are makers of idols. But Israel shall be saved by Jehovah with an everlasting salvation: ye shall not be put to shame nor confounded world without end."

Isaiah 45:14 here is a picture of the coming of the Gentiles into the New Israel, the Church of God. That Christians of every name and of every race and nation do actually bow themselves down to Christ and worship Him is actually going on right now all over the world; and since Christ is the True Israel, they are actually bowing down and worshipping the Israel of this passage. The mention of "chains" is not a reference to anything literal, but indicates that, "The surrender of these people to Christ will be as total as that of prisoners of war, but in reality their surrender will spring from conviction and issue in salvation,"The New Bible Commentary, Revised, p. 615. and will not be the result of any kind of physical restraint whatever. This illustration of former enemies coming and falling down and worshipping "Israel" is also specifically presented again in Revelation 3:9. See my comment on that New Testament instance of the same thing, Vol. 12 of our New Testament Series, p. 80.

The last two verses indicate the ultimate glory of Israel as exhibited in the "Israel of God" under the glorious terms of the New Covenant, in which the universal Brotherhood of the saints in Christ shall appear, Jews and Gentiles together, where no racial requirements are either needed or honored, and where every man shall give an account of himself to God, and where there is no respecter of persons or races, and "Whosoever will may come!"

The confusion and shame of idolaters which is prophesied in Isaiah 45:16 has indeed already been fulfilled. "From the time of the conquest of Babylon, idolatry began to decline; and shortly after the Christian era, in consequence of the spread of the Gospel, it disappeared from the best sections of Asia, Africa, and Europe."E. Henderson, p. 359. With the Edict of Theodosius, Emperor of Rome, in 380 A.D. paganism with its elaborate system of temples, priests, sacrifices, etc. was officially outlawed for all of what is known as Western Civilization.

Throughout all of these last twenty-seven chapters, Isaiah's message points more and more to Jesus Christ and the reign of Messiah and less and less to the physical return of captive Jews from Babylon.

Barnes' Notes on the Whole Bible

Thus saith the Lord - This verse is designed to denote the favors which in subsequent times would be conferred on Jerusalem, the city which Isaiah 45:13 was to be rebuilt. It bas reference, according to Lowth, to the conversion of the Gentiles, and their admission into the church of God. Grotius, however, understands it as addressed to Cyrus, and as meaning that, because he had released the Jews without reward, therefore God would give him the wealth of Egypt, Ethiopia, Sabaea, and that those nations should be subject to him. But in this opinion probably he stands alone, and the objections to it are so obvious that they need not be specified. Some of the Jewish interpreters suppose that it refers to the same events as those recorded in Isaiah 43:3, and that it relates to the fact that God had formerly given those nations for the deliverance and protection of his people. They suppose that particular reference is had to the slaughter and destruction of the army of Sennacherib. Vitringa regards it as referring to the fact that proselytes should be made from all these nations to the true religion, and finds, as he supposes, a fulfillment of it in the times of the Saviour and the apostles. In regard to the true meaning of the passage; we may observe:

1. That it refers to the times that would succeed their return from their exile; and not to events that were then past. This is apparent on the face of the passage.

2. It relates to Jerusalem, or to the people of God, and not to Cyrus. This is evident, because it was not true that these nations became subject to Cyrus after his taking Babylon, for it was not Cyrus, but his son Cambyses that invaded and subdued Egypt, and because the whole phraseology has reference to a conversion to religion, and not to the subjection involved in the conquests of war.

3. It appropriately relates to a conversion to the true God, and an embracing of the true religion. This is implied in the language in the close of the verse, ‘saying, Surely God is in thee; and there is none else, there is no God.’

4. The passage, therefore, means, that subsequent to their return from Babylon, there would be the conversion of those nations; or that they - perhaps mentioned here as the representatives of great and mighty nations in general - would be converted to the true faith, and that their wealth and power would be consecrated to the cause of Yahweh. The time when this was to be, is not fixed in the prophecy itself. It is only determined that it was to be subsequent to the return from the exile, and to be one of the consequences of that return. The fulfillment, therefore, may be sought either under the first preaching of the gospel, or in times still more remote. A more full explanation will occur in the examination of the different parts of the verse.

The labor of Egypt - That is, the fruit, or result of the labor of Egypt; the wealth of Egypt (see the word thus used in Job 10:3; Psalms 78:46; Isaiah 55:2; Jeremiah 3:24; Jeremiah 20:5; Ezekiel 23:9). The idea is, that Egypt would be converted to the true religion, and its wealth consecrated to the service of the true God. The conversion of Egypt is not unfrequently foretold Psalms 68:31 :

Princes shall come out of Egypt.

Ethiopia shall soon stretch out her hands unto God.

See the notes at Isaiah 19:18-22 - where the conversion of Egypt is introduced and discussed at length.

And merchandise of Ethiopia - On the situation of Ethiopia, see the notes at Isaiah 18:1. The word ‘merchandise’ here means the same as wealth, since their wealth consisted in their traffic. That Cush or Ethiopia would be converted to the true religion and be united to the people of God, is declared in the passage above quoted from Psalms 68:31; and also in various other places. Thus in Psalms 67:4 : ‘Behold Philistia, and Tyre, with Ethiopia; this man was born there;’ Zephaniah 3:10 : ‘From beyond the ruins of Ethiopia, my suppliants, even the daughters of my dispersed, shall bring mine offering.’

And of the Sabeans, men of stature - (סבאים s^ebâ'ı̂ym). The inhabitants of Seba (סבא sebâ', not שׁבא sh^ebâ'). Sheba and the Sabeans of that name were a country and people of Arabia Felix - comprising a considerable part of the country now known as Yemen, lying in the southwest part of Arabia Joel 3:8; Job 1:15. That country abounded in frankincense, myrrh, spices, gold, and precious stones 1 Kings 10:1; Isaiah 60:6; Jeremiah 6:20. Seba, here referred to, was a different country. It was inhabited by a descendant of Cush Genesis 10:7, and was probably the same as Meroe in Upper Egypt (see the notes at Isaiah 43:3). That this people was distinguished for height of stature is expressly affirmed by Herodotus (iii. 20), who says of the Ethiopians, among whom the Sabeans are to be reckoned, that they were ‘the tallest of men’ (λέγονται εἶναι μέγιστοι ἀνθρώπων legontai einai megistoi anthrōpōn); and Solinus affirms that the Ethiopians are ‘twelve feet high.’ Agatharchides, an ancient Greek poet, quoted by Bochart (Phaleg. ii. 26), says of the Sabeans, τὰ σώματά ἐστι τῶν κατοικούντων ἀξιολογωτερα ta sōmata esti tōn katoikountōn achiologōtera - ‘the bodies of those who dwell there are worthy of special remark.’ This shows at least a coincidence between the accounts of Scripture and of profane writers. This country is alluded to by Solomon in Psalms 72:10 :

The kings of Tarshish and of the isles shall bring presents;

The kings of Sheba and Seba shall offer gifts.

They are connected here with the Egyptians, and with the inhabitants of Ethiopia or Cush; and their conversion to the true religion would occur probably about the same time. Doubtless the Christian religion was early introduced into these countries, for among those converted on the day of Pentecost, were foreigners from Egypt, and the adjacent countries Acts 2:10-11, who would carry the gospel with them on their return. See also the ease of the eunuch of Ethiopia Acts 8:26-39, by whom, undoubtedly, the gospel was conveyed to that region The first bishop of Ethiopia was Frumentius, who was made bishop of that country about 330 a.d. There is a current tradition among the Ethiopians that the Queen of Sheba, who visited Solomon, was called Maqueda, and that she was not from Arabia, but was a queen of their own country. They say that she adopted the Jewish religion, and introduced it among her people; and the eunuch, who was treasurer under Queen Candace, was probably a Jew by religion if not by birth. Yet there will be in future times a more signal fulfillment of this prophecy, when the inhabitants of these countries, and the people of all other nations, shall be converted to the true religion, and shall give themselves to God (compare the notes at Isaiah 60:3-14). That prophecy has a remarkable similarity to this, and indeed is little more than a beautiful expansion of it.

Shall come over unto thee - To thy religion; or shall be united to thee in the worship of the true God. It denotes a change not of place, but of character, and of religion.

And they shall be thine - A part of thy people; united to thee. The whole language of this description, however, is taken from the custom in the conquests of war, where one nation is made subject to another, and is led along in chains. It is here figurative, denoting that the true religion would make rapid and extensive conquests among the pagan; that is, that the true religion would everywhere triumph over all others. The phrase ‘shall come over,’ denotes that their subjection would be voluntary, and that they should freely abandon their own systems; while the phrases ‘shall be thine,’ ‘in chains,’ denote the triumphant and mighty power of the truth.

They shall come after thee - You shall precede them in the honor of having conveyed to them the true religion, and in that priority of rank which always belongs to those who are first blessed with intelligence, and with the revelation of God.

In chains shall they come over - Language taken from conquests, when subjugated nations are led along as captives; and here denoting the power of that truth which would subdue their false systems, and bring them into complete and entire subjection to the true religion. This does not mean that it would be against their will, or that they could not have resisted it; but merely that they would be in fact as entirely subject to the true religion as are prisoners of war, in chains, to the will of their conquerors (see the notes at Isaiah 14:1-2).

And they shall fall down unto thee - Recognizing thee as having the knowledge of the true God. To fall down is indicative of reverence; and it means here that Jerusalem would be honored as being the source from where the true religion should emanate (compare Luke 24:47). An expression similar to that used here occurs in Isaiah 49:23 : ‘And kings - and queens - shall bow down to thee with their face toward the earth, and lick up the dust of thy feet.’

They shall make supplication unto thee - Lowth renders this, ‘And in suppliant guise address thee.’ The Hebrew properly means, they shall pray unto thee; but the idea is, that they should come as suppliants to Jerusalem, confessing that there was the knowledge of the only true God, and praying her inhabitants to impart to them an acquaintance with the true religion (see the notes at Isaiah 2:3). The idea indicated by this is, that there would be a condition of anxious solicitude among pagan nations on the subject of the true religion, and that they would seek counsel and direction from those who were in possession of it. Such a state has already existed to some extent among the pagan; and the Scriptures, I think, lead us to suppose that the final spread and triumph of the gospel will be preceded by such an inquiry prevailing extensively in the pagan world. God will show them the folly of idolatry; he will raise up reformers among themselves; the extension of commercial contact will acquaint them with the comparative happiness and prosperity of Christian nations; and the growing consciousness of their own inferiority will lead them to desire that which has conferred so extensive benefits on other lands, and lead them to come as suppliants, and ask that teachers and the ministers of religious may be sent to them. One of the most remarkable characteristics of the present time is, that pagan nations are becoming increasingly sensible of their ignorance and comparative degradation; that they welcome the ministers and teachers sent out from Christian lands; and the increased commerce of the world is thus preparing the world for the final spread of the gospel.

God is in thee - In Jerusalem; or thou art in possession of the only true system of religion, and art the worshipper of the only true God (see Isaiah 49:7; Isaiah 60:14).

Calvin's Commentary on the Bible

14.Thus saith Jehovah. He still speaks of the restoration which was afterwards effected under the conduct of Cyrus; but we must keep in remembrance what we formerly remarked, that those promises must be extended farther; for it includes the whole time which followed, down to the coming of Christ. Whoever shall duly consider and weigh this Prophet’s ordinary style will find in his words nothing extravagant, and will not look upon his language as exaggerated.

The labor of Egypt, the merchandise of Ethiopia. The Prophet alludes to the expenses which Cyrus contributed for building and adorning the temple. (Ezra 6:8) At that time was fulfilled what he says, that “the labor of Egypt” and “the merchandise of Ethiopia” came to the Jews; for “Egypt and Ethiopia” were tributaries and subjects of the king of Persia. From those tributes the temple of Jerusalem was rebuilt. But as that restoration was only the prelude to that which was accomplished by Christ, so likewise the homage which foreign nations rendered to the people of God was only the beginning of that homage which various nations rendered to the Church of God, after Christ had been revealed to the world.

Now, under the name of “Egypt, Ethiopia, and the Sabeans,” who flourished at that time, he includes also the rest of the nations. It is as if he had said, “You are now oppressed by the tyranny of foreign nations, but the time shall one day come when they shall be subject to you.” This was not immediately fulfilled, but only at the time when Christ, by his coming, subdued their flinty and hitherto untameable hearts, so that they mildly submitted to the yoke that was laid upon them. But the Lord redeemed his people from Babylon, in order that he might preserve some Church till the coming of Christ, to whose authority all nations should be subject; and therefore we need not wonder, if the Prophet, when speaking of the return of the people, directs his discourse at the same time to God’s end and design, and makes it to be one redemption.

In chains they shall pass over. When he says that the Israelites shall be victorious over all the nations, this depends on the mutual relation between the Head and the members. Because the Only-begotten Son of God unites to himself those who believe in him, so that they are one with him, it frequently happens that what belongs to him is attributed to

“the Church, which is his body and fullness.”
(Ephesians 1:23.)

In this sense also government is ascribed to the Church, not so as to obscure by haughty rule the glory of her Head, or even to claim the authority which belongs to him, or, in a word, so as to have anything separate from her Head; but because the preaching of the gospel, which is committed to her, is the spiritual scepter of Christ, by which he displays his power. In this respect no man can bow down submissively before Christ, without also obeying the Church, so far as the obedience of faith is joined to the ministry of doctrine, yet so that Christ their Head alone reigns, and alone exercises his authority.

Surely ⁽²⁰²⁾ God is in thee. He relates what will be said by those who shall make respectful entrearies to the Church. They will acknowledge that “God is in her.” Some translate אך (ach) only, which I do not object to, and even acknowledge to be well adapted to express the Prophet’s meaning; yet it will not be inappropriate to explain it affirmatively, Surely God is in thee

And there is none besides God. ⁽²⁰³⁾ He explains the manner in which foreign nations shall be subject to the Jews; that is, by acknowledging that there is no other God than He whom the Jews worshipped. If it be objected, that this has nothing to do with the Jews, who are now alienated from the Church, I reply, The gospel nevertheless proceeded from them, and was diffused throughout the whole world; and thus we acknowledge Jerusalem to be the fountain from which pure doctrine flowed. (Psalms 76:2; Luke 24:47.) In ancient times there undoubtedly were none but the Jews who understood who is God, and what is the proper manner of worshipping him; the rest were devoted to trifles and delusions, and worshipped their own inventions. Hence also Christ, addressing the Samaritan woman, says, “We know what we worship.” (John 4:22.) Justly, therefore, is it here said, “God is in thee,” because other nations were ignorant of God. Yet as there is an implied contrast, I cheerfully admit the adverb only, so as to be a testimony of the repentance of the Gentiles, when they are satisfied with the one God and forsake their idols.

The meaning may be thus summed up, “They who formerly were haughty, and with lofty brow despised the Church, shall submit to her, when it shall be known that she is the sanctuary of the true God,” for, as we have said, when God extols his Church, he does not relinquish his own authority. And this is a Sign of true conversion, that we do not worship a God whom we have imagined, but him who is acknowledged in the Church. We ought also to observe this encomium pronounced on the Church, “God is in thee;” for, as we formerly quoted, “God is in the midst of her,” because he hath chosen her to be his habitation. (Psalms 46:5.) If we are the people of God, and are subject to his doctrine which bringeth salvation, it follows that he will assist, us; because he does not wish to forsake his people; for this promise is perpetual, and ought not to be viewed as referring solely to that time.

(202) “Seulement.” “Only.”

(203) “N’y en a point d’autre que Dieu.” “There is no other than God.”

Smith's Bible Commentary

Chapter 45

Thus saith the LORD to his anointed, to Cyrus, whose right hand I have held, to subdue nations before him; and I will loose the loins of kings ( Isaiah 45:1 ),

You remember I told you he prophesied that Nebuchadnezzar's knees will be smited together. "His loins were loose," the Bible says, "his knees smote one against another" ( Daniel 5:6 ). And God here predicted, "I'm going to loose the loins of the kings." It happened to be Belshazzar.

to open before him the two-leaved gates; and the gates shall not be shut ( Isaiah 45:1 );

Now, in the city of Babylon, which, of course, was considered to be impregnable against his enemies, had walls 300 feet high, eighty feet thick, that encircled the city fifteen miles square, the outer wall, the moats, the river Euphrates flowing through the midst of the city, the big wide thoroughfares going from one end of the city to the other, blocking it off into the fifteen major square mile areas. And where the walls, where the river Euphrates flowed through, they built walls along the upper bank of the river Euphrates. And they had at these fifteen major intersections where these roads crossed the river Euphrates, they had built these bridges across the river Euphrates and they had these great gates in the wall that they would open for the concourse of the people through the streets of Babylon. But at night, the gates would be shut and barred.

Now when Cyrus came with the Medo-Persian army and began his siege of Babylon, Belshazzar felt so secure within the city that in more or less defiance against Cyrus and the Medo-Persian army, he ordered this great feast, where for months they were feasting, drinking, partying because they felt so secure within this great fortress of the city of Babylon. Now Cyrus in studying the situation realized that there was no way that they could assault the walls, 300 feet high. No way could these walls be assaulted. So he devised upon a scheme of building diversion channels for the river Euphrates. And they went upriver to divert the channels or divert the river Euphrates into these channels. And then on this particular night, which so happened to be the night that Belshazzar ordered the golden vessels that his grandfather Nebuchadnezzar had taken from the temple in Jerusalem, on this night they turned the river Euphrates into the channels and the soldiers came through on the banks of the river under the wall. But then they had the problem of these great gates and the wall that was there along the river Euphrates. But for some reason, probably because the soldiers were so drunk from the parties, they had not locked the gates to these walls that night. And so the troops of Cyrus were able to come through these gates that were open and were able, of course, to conquer the city of Babylon that evening.

Now, again, notice what God said concerning Cyrus, "I will loose the loins of the kings to open before him the two leaved gates; and the gates shall not be shut." That was 200 years or not quite, a hundred and eighty years, hundred and ninety years before the event took place, God speaks of it, naming Cyrus as the king that would be involved. Calling him by his name.

I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, I will cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places ( Isaiah 45:2-3 ),

Of course, he gained the tremendous wealth of the Babylonian Empire.

that thou mayest know that I, the LORD, which call thee by thy name ( Isaiah 45:3 ),

Now God's bragging a little bit. "I've called you by your name."

am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though you have not known me ( Isaiah 45:3-4 ).

Interesting indeed that God names the king who will give the decree for the rebuilding of the city of Jerusalem after their Babylonian captivity. God calls him, "My shepherd." And, "You're the one that is going to release My people from their captivity. I've subdued the nations before you. I will open the gates, the leaved gates," and so forth. And God calls him by name and gives out the detail. That's why God said, "Hey, if you're gods, tell us something before it happens so that when it happens we'll really know that you may know that I am God. There is none like me; I am the Lord. I frustrate the tokens and so forth. I confirm the word. And I say of Cyrus, 'He is My shepherd and will perform My pleasure."

No way, no way could this be written except by divine inspiration of God. No way Isaiah could know this. No way Isaiah could call the guy by his name except God who dwells outside of our time domain, looking into the time domain, speaks to a man within the time domain because He knows outside of the time domain the things that are going to be. He is able to tell him what is going to be the names of the people and the events and how they are going to transpire. And so we have here a message from an extraterrestrial source that is outside of our time domain. God speaking to man. The eternal God declaring things before they happen that we might know that He is God when we see them happen. Marvelous prophecy.

And, of course, the Bible critics when they get again something like this they just say, "Well, there were two Isaiahs and this one was written after the event. Quite obvious."

I am the LORD, and there is none else, there is no God beside me: I girded thee, though you have not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I form the light, I create darkness: I make peace, I create evil ( Isaiah 45:5-7 ):

Now this verse has caused a lot of problems to people where God said, "I create evil." And the problem is caused probably in the translation of the Greek of the Hebrew word ra, which word in Hebrew means sorrow or wretchedness or adversity or calamities or afflictions. Now it was unfortunately translated evil, but we know that God did not create evil. But He did create the calamities and the afflictions that would come upon those who did evil. So it's just an unfortunate translation. The Hebrew word is ra, which means sorrow or wretchedness or calamity or adversity or affliction. It has never been translated sin.

I the LORD do all these things. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. Woe unto him who strives with his Maker! ( Isaiah 45:7-9 )

Now, God has told us all that He has done, all that He is. And then He says, "Woe." Isaiah says, "Woe unto the man who strives with his Maker." Man, to strive with God has to be the height of folly. Woe unto the man who is striving with God. And yet, how many people do strive with God. They fight with God. They run against God. They try to run away from God. "Woe unto him who strives with his Maker."

Why would a man strive with God? Because he has the wrong concept of God. That's the only reason I can conceive a man striving with God, because he has the wrong concept of God. If you had a true concept of God, you wouldn't want to strive with Him because you know that what God has for your life is the very best that could ever happen to you. Why fight it? God said, "My purposes towards thee are good, not evil" ( Jeremiah 29:11 ). Why fight it? But woe unto him who is fighting with God, because he is fighting against his own good. And there are people who do strive with God. But if they win, then they've really lost. God says, "My Spirit will not always strive with man" ( Genesis 6:3 ). But people strive against the Spirit of God and the work of God's Spirit in our hearts, in the rejecting and the refusing of Jesus Christ. "Woe unto that man who strives with his Maker." The woe of God's judgment will come upon the man who wins in that strife. If you refuse God, if you refuse to submit your life to God, oh, what judgment and woe is destined upon your life. But how foolish it is to fight with God. "Woe to him who strives with his Maker."

Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What are you making? or to thy work, He has no hands? ( Isaiah 45:9 )

Here's a bit of clay on the table and it's spinning. The potter's getting ready to shape it. And so he begins to mold and the clay begins to, "Hey, what are you making out of me?" You see, the clay has no power over its own destiny. It's in the hand of the potter what the clay is to be. And in the same token, we really have no power over our destiny. Our lives are as clay in the hand of God. He has the capacity to form of us whatever He wants. But woe unto the man who strives with his Maker, who begins to challenge the work of God in his life. "I don't want to be that. I don't want to do that. Why are You doing that?" You see, God has a purpose and a plan for you that you can only discover by yielding to God. The potter has in his mind that which he wants this bit of clay to become. The clay of itself is pretty worthless. It's so common, one of the most common elements in the earth today-clay. But the clay has the capacity for infinite value according to the ability of the potter.

Now if the potter is capable, he can take a worthless bit of clay and make it into something of great worth and great value. Now who can deny the ability of God, the Master Potter, to take our lives which are so common, and yet to make something uncommon of us. Something of great value and worth as He makes me a vessel that He might use for His purpose. So God has in mind that which He wants my life to be. I can only discover what God has in His mind by yielding my life to God. But He shows the folly of the clay objecting to the potter or trying to direct the potter.

Woe unto him that saith unto his father, What have you begotten? or to the woman, What have you brought forth? Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. For I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded. I have raised him up in righteousness [talking of Cyrus], and I will direct all his ways: he shall build my city, and he shall let go my captives, not for a price or for a reward, saith the LORD of hosts ( Isaiah 45:10-13 ).

He's going to do it. Not for a price, not for reward, not for bribery, but I've raised him up for that purpose. God formed him for that purpose.

Now the Lord in verse Isaiah 45:11 challenges us to ask Him concerning things to come. "Command ye the work of My hands, concerning the work of My hands, command ye Me." Now this doesn't mean as it has been interpreted by men today that we have the power to command God to do things that we want done upon the earth, that through prayer we can command God to perform certain things. To consider God as a glorified Santa Claus in the sky is a wrong concept of God completely. And to think of prayer as an agency to get my will done is the wrong concept of prayer completely. The real purpose and thrust of prayer is to get God's will done. You see, if I use prayer to get my will done, then I would be governing the universe. I would be guiding and directing the affairs of my life and the lives of men around me. I would be in control. The clay would be determining its own destiny. That's not what it's all about. The real purpose of prayer is to get God's will done and to submit my life to God and to come into harmony with His purposes for me, because His plans for me are far wiser than mine could ever be. His knowledge of the situation is far greater than mine. And it would be sheer folly for me to try to command God to do things as I see and as I think they ought to be done. I could botch up this whole world in ten minutes with that kind of prayer. Not to get my will done, to do the work of the Father.

So God declares to Cyrus, "I've raised him up."

Thus saith the LORD, The labor of Egypt, and merchandise of Ethiopia and of the Sabaeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God [beside yours]. Verily thou art a God that hidest thyself, O God of Israel, the Saviour. They shall be ashamed, and also confounded, all of them: they shall go into confusion together that are makers of idols. But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end ( Isaiah 45:14-17 ).

God going to cast off Israel? Never! World without end God is going to be dealing with them. The everlasting work of God and salvation of God to these people. You say, "But I don't like the Jews." That's tough. God does. And God has promised to work with them.

For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else ( Isaiah 45:18 ).

Now there are some who use this particular scripture to support what is known as the gap theory. That is, that between verses Isaiah 45:1 , and Isaiah 45:2 of Genesis, there does exist a gap of an indeterminate period of time. "In the beginning God created the heavens and the earth." Now between that statement and the next, which declares, "And the earth was without form, and void," there are many Bible scholars who believe that there is an indeterminate period of time between those two verses. In that indefinite period of time, God created the angels, including Satan, and during that period of time Satan rebelled against God and against the authority of God. So that in verse Isaiah 45:1 of Genesis, you have the original creation declared, "In the beginning God created (bara), the heavens and the earth." They would translate verse Isaiah 45:2 , "But the earth became wasted, and desolate; and darkness was upon the face of the deep. And the Spirit of God moved or brooded over the face of the waters."

By seeing this indefinite period of time between verses Isaiah 45:1 , and Isaiah 45:2 of Genesis, they can then rationalize all of the fossils that are dated back to several million years. Makes no difference because of this indefinite time period that they see existing between verse Isa 45:1-2 of Genesis. And this is one of the verses that they use to prove this idea. There are many verses, this being one of them as God declares concerning His creation of the earth, "I created it not in vain." Or, "I did not create it without form and void." Now for God to create something without form and void does seem to be inconsistent with the creation of God, because God looked upon the days of His creation and He saw that it was good.

And so for God to create something without form and void would be inconsistent with the nature of God's creation which is good. And God saw all of the things that He created and they were good. So when God created the earth, they believed that in the original creation, that He created the earth to be inhabited and that it was inhabited by what we would call prehistoric beings. That Adam became the first of man after man in the present form. But it is quite possible that prior to Genesis, and these recreative acts of God, that there were other beings that inhabited the earth in prehistoric times. And that as the result of perhaps Satan's fall, for they do theorize that it is possible that Satan actually was the ruler over the earth in this period of indefinite time between verse Isaiah 45:1-2. As God, and we will get to it in Ezekiel, said concerning Satan, "I have set thee in Eden," or "I have set thee in Eden. Yes, I have set thee in Eden, the garden of God. Every precious... I have set thee in the garden of God. Every precious stone was for thy covering, the onyx, the carbuncle, sardius and so forth. And thou was perfect in wisdom, perfect in all of thy ways until the day that iniquity was found in thee" ( Ezekiel 28:13 , Ezekiel 28:15 ). And then he speaks of his being cast out, cast down and so forth. So this is one of the verses. God said, "I didn't create the earth vain. I didn't create it without form. I created it to be inhabited." And thus the argument for the gap between verses Isaiah 45:1 , and Isaiah 45:2 of Genesis.

There are... Pember's Earth's Earliest Ages is probably one of the best presentations of the gap theory. And he presents quite an argument in his book, Earth's Earliest Ages by Pember. There are others such as Dr. Morris in his book, The Genesis Record, which does not believe that a gap does exist between verse Isa 45:1-2 of Genesis. He has difficulty determining when the angels were created and when Satan fell. Because it wasn't long after man was in the Garden of Eden that Satan in his fallen form came and tempted him. So if Morris' theory is correct that it all happened just 7,000 or 6,000 years ago, and that within this short span of time everything was created, and Satan has fallen and everything else, then there are difficulties with Morris' theory even as there are difficulties with the gap theory.

But either one of them in my mind are credible. You say, "But if we were only created 7,000 years ago, how do you explain all the fossils and all this kind of stuff that we've carbon dated?" Well, there could be a mistake in carbon dating, or how old was Adam when God created him? Day that God created Adam and breathed His breath of life into Adam, how old was Adam? He must have been one day old. But if he was one day old, he had the skeletal form of an adult. He no doubt had teeth and he had muscle coordination. So when God created Adam, He would have to create him as an adult, which means that he would already have age-dating factors built in. You look at his teeth and you say, "He's got the teeth of a thirty-year old." There would be the age-dating factors that were built in, though he was one day old. There were age-dating factors built in. God could very well have created the earth with age-dating factors built into the thing. All of the fossils, He could have just created them all just to confuse men. How big is your God? If He created man with age-dating factors, then He could very well have created the earth with age-dating factors. The universe with age-dating factors. So we'll leave that for the more learned men to worry about.

I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare the things that are right. Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save ( Isaiah 45:19-20 ).

People are ignorant that do these things.

Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; and there is none beside me ( Isaiah 45:21 ).

Now, the Bible is a revelation of God. Men may develop their concepts of God, but they're wrong. Because men in developing his concept of God makes a god after his own image, after his own likeness. He has an anthropomorphic concept of God. But God has declared Himself, God has revealed Himself and the Bible is God's revelation. And here we have this glorious, awesome description of God as He declares Himself to us. He said, "Look unto Me," for He said, "I'm a Savior; there is none like Me. I'm a just God."

Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and it shall not return ( Isaiah 45:22-23 ).

God said I have sworn this, the word is gone out, it's not going to return. It's going to happen. Why?

every knee is going to bow, every tongue shall swear ( Isaiah 45:23 ).

Now Paul tells us in Philippians, "Let this mind be also in you, which was in Christ Jesus: who, being in the form of God, and thought it not something to be grasped to be equal with God, humbled Himself or emptied Himself and took on the form of a man and came in likeness as His servant. Was obedient even unto death, the death of the cross. Wherefore God has also highly exalted Him, and given Him a name that is above every name. That at the name of Jesus every knee shall bow, and every tongue shall confess that Jesus Christ is the Lord, to the glory of God the Father" ( Philippians 2:5-11 ). God said, "I have declared it. I've sworn by Myself."

Now in Hebrews it says because God can't swear by any higher; He has to swear by Himself. Now, he says when a man takes an oath he takes an oath by something greater. But when God takes an oath, God wants to declare a truth, He can't swear by anything greater so He has to swear by Himself. But in order that it might be confirmed by an oath that shall not be broken, God does swear by Himself. And whenever you get this in the scripture, you know you're getting into something that is more positive than anything else in life or in the world. It shall be. It cannot be broken. It shall come to pass. The day will come when every knee shall bow and every tongue shall confess that Jesus Christ is the Lord to the glory of God the Father. But for many, that day will be too late for their own salvation, tragically. They may curse Him now. They may swear by His name now in a profane way, but the day will come when every knee shall bow. God said, "I have sworn it."

Surely shall one say, In the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed ( Isaiah 45:24 ).

Oh, what a shame for those who have spoken against Jesus Christ in that day. Heavy, heavy.

In the LORD shall all the seed of Israel be justified, and shall glory ( Isaiah 45:25 ).

Powerful, powerful, powerful stuff.

Father, we thank You for the certainty of Your Word. We stand in awe before Thee, O God, the Creator of the heaven and the earth and everything that is in them. Who have declared the former things and also have declared to us the things that shall yet come to pass. Lord, we bow our knee before Thee tonight and we confess that Thou alone art God. There is none beside Thee. Who is like Thee, O God? Great and majesty and in power and in glory. Truly Lord, honor and dominion are Yours. Praise and worship is to be given unto Thee. O God, open our lips that we might praise Thy name. Open our hearts that we might, Lord, just worship Thee in spirit and in truth. And help us, O Lord, to yield ourselves unto Thee as unto the Master Potter, knowing that Your ways are best for us. And thus, may we yield our lives to the touch of Your Spirit that You might make of us that which You would have us to be. Vessels, Lord, that are for Thy glory. Bringing praise and glory unto Thy name. O Lord, Thou art God. We worship Thee. In Jesus' name. "

Dr. Constable's Expository Notes

Yahweh affirmed (cf. Isaiah 45:1) that because of what He would do in redeeming Israel from Babylonian captivity, Gentiles from the ends of the earth would submit to Israel, having learned of Israel’s great God (cf. Isaiah 43:3). The Sabeans probably lived in Upper Egypt between Egypt and Sudan. [Note: See Young, 3:207.] Perhaps one evidence of this happening was the Ethiopian eunuch’s reverence for Yahweh (cf. Acts 8:26-40). No matter how remote, wealthy, or regal they may be, Gentiles will voluntarily acknowledge Yahweh’s deity (cf. 1 Corinthians 14:24-25). One writer argued for the historic evangelical doctrine of exclusivism in salvation, and used it to argue against religious inclusivism (pluralism). He commented on many verses in Isaiah that support this belief. [Note: Wayne G. Strickland, "Isaiah, Jonah, and Religious Pluralism," Bibliotheca Sacra 153:609 (January-March 1996):31-32.]

Dr. Constable's Expository Notes

God as Savior 45:14-19

Gill's Exposition of the Whole Bible

Thus saith the Lord,.... The following words are said not to Cyrus, nor to Christ, but to the church, as the feminine pronouns show; and Kimchi observes, they are directed to Jerusalem:

the labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee; a prophecy of the conversion of many in these nations, who should join themselves to the churches of Christ, formed among them, and make use of their riches, got by merchandise, labour, and industry, for the support of the interest of religion; and had its accomplishment in part, in the first times of the Gospel, which was brought into Egypt, as it is said, by the Evangelist Mark; and by which, no doubt, many were converted and formed into a church state, and others joined them. The Ethiopian eunuch, baptized by Philip, carried it into his country, where it also met with success, was embraced and professed; as it will be more so in the latter day, when the kings of Seba and Sheba shall offer gifts to Christ, and bring their riches into the church, the same with the Sabeans here; see

Psalms 72:10, who are said to be "men of stature"; that is, of a large and tall stature, as the men of Seba are said to be by other w authors; or, "men of measure" x. The Targum renders it, "men of merchandise"; who used measures in trade and business: "and they shall be thine": give up themselves to the church, become members of it, and submit to its rule and discipline:

they shall come after thee; follow the church and its pastors, as they have them, for examples. The Targum is,

"they shall walk after thy word;''

be directed, guided, and governed by the church:

in chains they shall come over; being subdued and conquered by the grace of God, shall come in the chains of efficacious grace, drawn with the cords of love, and bands of a man; and yet shall come willingly, being made willing in the day of the power of divine grace upon their souls:

and they shall fall down unto thee, they shall make supplication unto thee; this is not to be understood of religious worship and invocation, such as is made to God, who only is the object of adoration and prayer in that sense; but is only expressive of their profound veneration and respect for the church of God, beseeching that it would receive them into, though unworthy of, its communion; see Isaiah 49:23:

saying, surely God is in thee, and there is none else, there is no god; induced thus to come to the church, and show all this respect unto her, from this consideration, that God is in the midst of her, of a truth, her name being "Jehovah Shammah", the Lord is there; here he grants his presence, here his word is preached, and ordinances administered; and hither converts flock, in hope of enjoying the same blessing also, being fully satisfied there is no other God but in Zion, Zechariah 8:23

Ezekiel 48:35. This passage of Scripture is thus explained in the Jewish Chronicles y: "the labour of Egypt", that is, Pharaoh king of Egypt: "and the merchandise of Ethiopia", that is, Tirhakah, king of Ethiopia: "and the Sabeans, men of stature", these are their armies:

they shall come over to thee, this is Jerusalem:

they shall be thine, peace being now made with thee:

they shall come after thee, that is, Hezekiah:

in chains they shall come over, in chains and bracelets:

they shall bow down to thee, and make supplication to thee, they shall give praise to God in the midst of thee, and say,

surely God is in thee.

w As by Agatharcides, l. 5. c. 50. in Gataker. x אנשי מדה "viri mensurae", Vatablus, Cocceius, Pagninus, Montanus; i.e. of a large measure, as Ben Melech interprets it

ανδρες υψηλοι, Sept. "viri sublimes", V. L. y Seder Olam Rabba, c. 23. p. 64, 65.

Henry's Complete Commentary on the Bible

      11 Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.   12 I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.   13 I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts.   14 Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.   15 Verily thou art a God that hidest thyself, O God of Israel, the Saviour.   16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.   17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.   18 For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.   19 I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

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

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

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

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

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

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

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

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

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

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

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

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

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