Verse-by-Verse Bible Commentary
Isaiah 46:11

Clarke's Commentary

Verse Isaiah 46:11. Calling a ravenous bird from the east - "Calling from the east the eagle"] A very proper emblem for Cyrus, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους, the very word עיט ayit, which the prophet uses here, expressed as near as may be in Greek letters. XENOPH. Cyrop. lib. vii. sub. init. Kimchi says his father understood this, not of Cyrus, but of the Messiah.

From a far country - "From a land far distant"] Two MSS. add the conjunction ו vau, ומארץ umeerets; and so the Septuagint, Syriac, and Vulgate.

Bridgeway Bible Commentary

Babylon’s helpless gods (45:20-46:13)

Cyrus’s conquest of Babylon will prove to those Babylonians who survive that to trust in idols for victory is useless. Wooden gods could not foresee Cyrus’s conquest, but Yahweh, the only true God, predicted it long ago (20-21). People of surrounding nations may previously have fought against Yahweh by trusting in idols, but now they should forsake those idols and submit to the living God. Then they will find victory, righteousness and strength, and will join with all God’s true people in bringing him praise (22-25).
The prophet pictures the Babylonian refugees as they flee from the armies of Cyrus, taking with them whatever personal possessions they can carry. The Babylonian gods (two of the most important of which were Bel and Nebo), instead of saving the people, have to be saved by them. So far from helping the people, they only become a hindrance and a burden, causing the donkeys and oxen to groan under the extra weight they have to carry (46:1-2). The people of Yahweh, by contrast, are carried by him. The God who made them cares for them, and will continue to care for them to the very end (3-4). Gods of silver and gold cost their worshippers much in money, time and effort, but they cannot do anything to save their worshippers from trouble (5-7).
Many of the Jews had once been tempted to follow the idolatrous ways of the Babylonians. They are reminded that Yahweh alone is God (8-9). The future is under his control, and at the right moment he will call Cyrus to come and destroy Babylon and release the Jews (10-11). Those Jews who stubbornly refuse to trust in God must therefore change their ways, if they want to share in the blessings of the new Israel (12-13).

Coffman's Commentaries on the Bible

"Remember this, and show yourselves men; bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and thee is none like me; declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure; and calling a ravenous bird from the east, the man of my counsel from a far country; yea, I have spoken, I will also bring it to pass; I have purposed, I will also do it."

The city of Jerusalem in the reign of Manasseh is very much the background of all these passages against idolatry. O ye transgressors (Isaiah 40:8) "Suggests the times of Manasseh when the Israelites were very much given to idolatry; and probably this is to be regarded as addressed to them and designed to recall them to the worship of the true God."Albert Barnes' Commentary, Vol. II, p. 169.

The frequency of God's appeal to the fact that he had repeatedly prophesied events far before they occurred would have been impossible in any situation where it was not known and accepted as the truth. The most unreasonable postulation ever indulged by critics is that of denying predictive prophecy. Did not God prophecy some eight hundred years before it happened that Messiah would be born in Bethlehem? We shall have a number of occasions later in Isaiah to study other instances just as convincing.

Isaiah 40:8 has the meaning, "Remember this, and stand firm; and it is addressed to certain Jews who were wavering between idolatry and the worship of God."The Pulpit Commentary, Vol. 10b, p. 196.

There are three reasons visible in these verses which are designed to inspire trust in the chosen people: (1) they should recall the many wonders God has already performed on their behalf; (2) they should especially remember his power and ability to prophecy events before they occur; and (3) they should dwell upon the fact that God has promised to deliver them from captivity. That "ravenous bird from the east" is of course a reference to Cyrus; and as Lowth noted, "`Calling from the east that eagle' was a very proper emblem for Cyrus, particularly because the ensign of Cyrus was a golden eagle."Robert T. Lowth, Isaiah with Notes, p. 342.

"From the east" Cyrus' kingdom was indeed east of Jerusalem, as were also Nineveh and Babylon. However, in the scriptures, enemies of Jerusalem were generally depicted as coming upon Jerusalem from "the north," this being due to the fact that it was impossible to attack through the desert from the east. That was not the case here, because the Persians could attack Babylon on the Euphrates directly from the east.

Barnes' Notes on the Whole Bible

Calling a ravenous bird from the east - There can be no doubt that Cyrus is intended here (see the notes at Isaiah 41:2, Isaiah 41:25). The east here means Persia. The word rendered ‘ravenous bird’ (עיט ‛ayiṭ) is rendered ‘fowl’ in Job 28:7; ‘bird’ or ‘birds’ in Jeremiah 12:9; ‘fowls’ in Genesis 15:11; Isaiah 18:6; and ‘ravenous birds’ in Ezekiel 39:4. It does not occur elsewhere in the Bible. It is used here as an emblem of a warlike king, and the emblem may either denote the rapidity of his movements - moving with the flight of an eagle; or it may denote the devastation which he would spread - an emblem in either sense especially applicable to Cyrus. It is not uncommon in the Bible to compare a warlike prince to an eagle Jeremiah 49:22; Ezekiel 17:3; and the idea here is, probably, that Cyrus would come with great power and velocity upon nations, like the king of birds, and would pounce suddenly and unexpectedly upon his prey. Perhaps also there may be here allusion to the standard or banner of Cyrus. Xenophon (Cyrop. vii.) says that it was a golden eagle affixed to a long spear; and it is well remarked by Lowth, that Xenophon has used the very word which the prophet uses here, as near as could be, expressing it in Greek letters. The word of the prophet is עיט ‛ayiṭ; the Greek word used by Xenophon is ἀετὸς aetos. The Chaldee has, however, given a different rendering to this passage: ‘I, who say that I will gather my captivity from the east, and will lead publicly like a swift bird from a distant land the sons of Abraham, my friend.’

The man that executeth my counsel - Margin, as Hebrew, ‘Of my counsel.’ It may either mean the man whom he had designated by his counsel; or it may mean the man who should execute his purpose.

Yea, I have spoken - He spake it by the prophets; and the idea is, that all that he had spoken should be certainly accomplished.

Calvin's Commentary on the Bible

11.Calling a bird or a thought from the east. After having spoken of God’s foreknowledge and power, the Prophet applies to his own purpose the general statement which he had made. He intended to comfort the Jews, and to shew that they were not led into captivity in such a manner as to leave no hope of deliverance; and therefore he adds a specific instance, and promises that Cyrus shall come, though it appeared to be incredible.

The word עיט (ait,) which I have translated thought, is translated by the greater part of interpreters a bird; and this is the true signification of the word. But as we may learn from Daniel 2:14, that it sometimes denotes counsel, (for the insertion of a letter in the noun עיט is customary among the Chaldee writers,) I choose rather to follow this interpretation, which is approved by some Hebrew writers. Yet it is possible that he alludes to a bird, ⁽²²⁰⁾ as if he had said that his purpose would be sudden; and I do not deny that he alludes to the swiftness of the approach of Cyrus.

The man of my counsel. When he again calls Cyrus “the man of his counsel,” this is a repetition very frequent among Hebrew writers; and hence also it is evident that, in the former clause, the noun עית (ait) is put for “thought” or “decree.” Now, he calls him “the man of counsel,” because he executes the Lord’s decree.

Yet if it be thought preferable to translate it bird, I do not debate about it. The metaphor is beautiful; for the approach of Cyrus was so sudden and unexpected, that he seemed to fly like “a bird.” He suddenly invaded Babylon and took it by storm, even when the Babylonians imagined that every entrance was closed against him. It may also be said, if this interpretation of the word be approved, that Isaiah alludes to auguries, to which the Babylonians were greatly addicted. Accustomed to practice judicial astrology, they observed the flight and chattering of birds, and looked upon this as a certain knowledge of future events; but the Lord threatens that he will send “a bird” which they had not foreseen. But I prefer the former exposition, namely, that he alludes to the swiftness of Cyrus, and declares that no roads shall be shut against him, and that no fortresses shall hinder him from entering immediately into Babylon.

When he says from the east, this not only relates to the certainty of the promise, but is intended to inform us that no distance or length of time can retard the work of God; and accordingly, in the second clause, it is added by way of explanation, from a distant country Let us learn from this what is the purpose to which we ought to apply all that we read in Scripture concerning the foreknowledge and power of God; for those statements are not made in order to keep us in suspense, but that we may apply them to our own use. Now, he makes an implied contrast between the counsel of God and our thoughts; for he delivers his people in such a manner that the reason of the deliverance cannot be comprehended by men. Thus, although that which God promises appears to be incredible, yet he says that he will easily open up a way, that we may not measure by our capacity his unsearchable counsels.

I have thought. Others render itI have formed; but in this passage it appears to be more appropriate to view יצר (yatzar) as signifying “to think.” He confirms what he formerly said, that this hath been determined by him, and therefore shall be steadfast and unalterable.

I have spoken, and will accomplish. These words mean, that he has predicted nothing in vain, and that this prediction, which he has commanded to be published, ought to be regarded as fulfilled. To establish our faith in himself was the object of the one clause, and in the other he connects his thoughts with the preached word. This ought to be carefully observed; for we are distracted by a variety of thoughts, and we doubt if God has spoken sincerely, and suspect that he is like us, that is, that he is a hypocrite or dissembler. But he declares that nothing proceeds from him but what he formerly determined in his counsel. ⁽²²¹⁾ so that the preaching of the word is nothing else than a sure testimony of his hidden counsel, which he commands to be revealed to us. As soon therefore as the Lord hath spoken any word, we ought; to be certain of its accomplishment.

(220) “By a bird of prey is here meant the Eagle; for the Greek word ἀετός is derived from עיט (ait.) There can be no doubt that he means Cyrus, who, in a former passage, (Isaiah 41:25,) is said to have been called by Jehovah ‘from the East,’ that is, from Persia, which lay to the east of Judea. In other passages also, (as in Jeremiah 49:22; Ezekiel 17:3,) kings and princes are compared to eagles, because, in the opinion of the ancients, the eagle is the king of birds. Thus also Cyrus is represented under the image of a ‘bird of prey,’ chiefly on account of the astonishing swiftness with which he rode in his expeditions from Persia into very distant countries, and on account of the violence with which he flew upon his enemies and seized them as his prey. There may also be an allusion to the circumstance, that Cyrus ordered a golden eagle, with outstretched wings, laid on a long spear, to be carried before him as his military standard; for so Xenophon describes it. Ην δὲ αὐτῷ σημεῖον ἀετὸς χρυσοῦς ἐπὶ δόρατος μακροῦ ἀνατεταμένος, καὶ νῦν δὲ τοῦτο ἔπι σημεῖον τῳ Περσῶν βασιλεῖ διαμένει ‘And his standard was a golden eagle stretched on a long spear, and even now this continues to be the standard of the king of Persia.’ (Xen. Cyrop. 7.)” —Rosenmuller.

(221) “En son conseil.”

Smith's Bible Commentary

Isaiah chapter 46. Now in Isaiah 46:1-13 we get a short contrast between God, the true and the living eternal God that created the heavens and the earth, and the false gods that these people were worshipping. And the tragic thing is these people were the Israelites, the descendants of Abraham, Isaac, and Jacob. They had turned to idolatry. And as you read the prophecy of Isaiah and of Jeremiah, they are crying out against the idolatry of the people, warning them that their continued idolatry would bring upon them the judgment of God. Using Babylon as His instrument of judgment, and that they would be going into captivity as the result of their idolatry. You remember Jeremiah cried out, "For My people have committed two sins; one, they have forsaken Me, the fountain of living water, and they have hewn out for themselves cisterns, cisterns that can hold no water" ( Jeremiah 2:13 ).

Men will worship something. Men will believe in something. They must. Every man has a god. But there are some religious systems that hold no water at all. They just do nothing for the people who believe, but bring them into captivity. And so God's cry against the people.

Now it is interesting in some of the most recent archaeological excavations there in Israel, above the springs of Gihon on that section of the hill that comes down that was known as Ophel, which was the site of the ancient city of Jerusalem in David's day and on through to Hezekiah's time, there in the houses that have recently been excavated by the archaeologists, houses that were actually destroyed by the Babylonian army. Houses that have laid in ruins for 2,500 years. As they uncovered the stones and the rubble of these houses, within the houses they have found multitudes of little pagan gods, the gods that the people had worshipped, the gods that the people had turned to. And thus, we find actually by the archaeologist's spade just tremendous confirmation to what Isaiah is saying, as he is rebuking the people for their worship of the false gods.

Now he speaks concerning two of their false gods, and they had many.

Bel boweth down, Nebo stoopeth; their idols were upon the beasts, and upon the cattle: your carriages were heavy laden; they are a burden to the weary beast. They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity ( Isaiah 46:1-2 ).

And so he speaks of their worship of these false gods. But he points out a great truth here, and that is, their false gods became a burden. Even the cattle strain under the load of them. For as was the custom, the false gods would be brought out of their temples or out of their centers of worship, placed upon carts and driven through the streets on the various festivals and holy days in which they worshipped those particular gods. Sometimes they would be borne by the men on a platform as they would walk with the poles on their shoulder.

Now, these things are not totally uncommon today. There is a holiday in Mexico for the Virgin Guadalupe and you can go down on that holiday and you can see them as they take the statues of the Virgin Guadalupe and put them in these glorious chariots or carts and all, and they'll carry the Virgin Guadalupe through the street as the people kneel and bow and genuflect and so forth and worship the Virgin Guadalupe. So these things are not totally unfamiliar even in our day. But they were very common in those days. And here the people of God, who should surely know better, have turned to the worship of Bel and of Nebo. But in reality, the worship of these false gods constituted an interesting study, because these gods couldn't even carry themselves. They had to be carried by man. And in man carrying them or in the beast pulling them, they became a burden and they bowed down and stooped those who tried to carry them or bear them along.

Now in contrast to that, God declares,

Hearken unto me, O house of Jacob, and all the remnant of the house of Israel ( Isaiah 46:3 ),

Now here is an interesting verse because the remnant of the house of Israel would have been those from the Northern Kingdom, who, when the Assyrians conquered the Northern Kingdom, fled down into Judah. So there was a remnant when the Northern Kingdom fell, there was a remnant from each of the tribes that escaped and came down to Judah and became a part of the Southern Kingdom at that time. The rest of them were dispersed by the Assyrians into the various parts of the world. But many of them from the various tribes came and settled in Judah after the Assyrian invasion.

So,

the remnant of the house of Israel, which are borne by me ( Isaiah 46:3 )

In contrast to these people bearing their gods or carrying their gods, God declares, "I am carrying you."

and I've carried you from the womb: And I will carry you till you come to the grave; until your grey hairs, your old age. I am he that carries you: for I have made you, and I will bear you; and I will carry you, and I will deliver you ( Isaiah 46:3-4 ).

And so the true and the living God, rather than having to be carried, will carry you; rather than having to be supported, will support you. So it all depends on what kind of a god you want. Do you want a god that you have to support? Or do you want a god that will support you? You want a god that you have to carry? Or do you want a god that can carry you? You want a god that will bring you into captivity, or do you want a god who is able to deliver you? And this is the contrast that has been made between the false idols that the people had turned to when they had turned away from God and the true and the living God.

Now God said,

To whom will ye liken me ( Isaiah 46:5 ),

Now, they had made their images of their gods. They had carved or they had made their molds and poured in the hot metals and had their molten images, or they had carved the likenesses of their god. Now God said, "If you were going to carve a likeness of Me, what would you make Me like? What kind of a figure would you make? What would be the likeness? What would you liken Me to?"

[or to what would you try] to make me equal, or to compare me, that we may be like? ( Isaiah 46:5 )

What kind of a comparison can you make with God? That is, anything that we know on the human level. What are you going to make Him like? If you're going to start to carve Him out, how and in what? Are you going to carve Him out like a man? When God is a Spirit, where do you start in carving the likeness of a spirit? Now he again speaks of how they had made their own gods in various... and have you seen some of the idols of these gods? These carvings that they made and said, "That is god." These carvings that they bowed down to and worshipped. These carvings that they have built great temples for. Have you ever seen idols of Diana? She is supposed to be god. Many people worshipped her. The multi-breasted Diana, breasts all down the front of her. And she is god. The nourisher of life in a symbolic form. And so they say, "That's god." And so they worship this image or idol of Diana or Astarte.

So God said, "What are you going to make Me like?" Now he is talking about their making gods.

For they lavish gold out of the bag, and they weigh silver in the balances, and then they hire a goldsmith; and he makes it a god: they fall down, yea, they worship it ( Isaiah 46:6 ).

Now, he was made by a man, and yet the people are so foolish as to fall down and worship it. Imagine, he makes a god. Men make their own gods.

Somehow within the consciousness of man, innate within, there is the consciousness of God. And it is just a part of man's nature to worship. So that you'll find in every culture, even the most primitive cultures, there are forms of worship of God or of gods. And in most cases, men have made gods after the projections of themselves. "If I were God, this is what I would do. This is how I would do it." And so they make up their legends of their gods. And they have super power in hunting and great cunning abilities. And they worship that.

Down in the jungles of South America where the primitive people do not wear clothing, and when the storms come their bodies are cold and shivering, some of them do not make permanent dwelling places but are nomadic. Now, these people in their minds think, "If I were God I would live in that tree because it's so big and strong and when the wind comes and the rain descends, it doesn't seem to be affected. It doesn't shiver with the wind like I am shivering. So if I were God, I would be in that tree and I would live in that tree." And so you find them worshipping a tree and they have trees that they've set out for special worship. That's god.

Or the full moon that gives light in the jungles at night. And so you'll find them out in the full moon, arms around each other, in a circle as they do their little dance and then their little chants as they are worshipping their god. For, "If I were God I would ride there in the moon and I would give beautiful light at night, the silvery light through the jungles and so forth." And so they worship the moon.

Now the Greeks had interesting concepts of God. And they're expressed in, "If I were God I would live on mount Olympus and I would look down and I would see these men down below. And those earthlings, those mortals would not have a chance with the beautiful maidens that are there, for I would use my supernatural powers to charm them and to bewitch them and I would take advantage over those mortals." And so you have your various concepts of God that men have created in their own mind.

So here is the interesting thing. He makes a god. And then the people bow down and worship it. And then,

They bear him on their shoulders ( Isaiah 46:7 ),

This is our God.

they carry him [on their shoulders], and they set him in his place, and he stands in his place; and he doesn't move from it: yes, they will cry unto him, yet he can not answer them, nor save him out of their trouble ( Isaiah 46:7 ).

And yet people worship these things that cannot move, cannot respond, cannot talk to them, and they worship them in lieu of worshipping the true and the living God. That's the tragedy. People say, "Well, I don't believe in God." Well, they don't believe, what they mean is, in a God who created the heavens and the earth and everything that is in them and sent His Son to die for man's sins. They don't believe in the true and the living God, but they believe in god. And they have a god. But they refuse to worship the true and the living God who is able to help them and respond to their needs. And instead they are worshipping gods that cannot be of any help to them whatsoever, but will only bring them into captivity. They worship, really, the gods of pleasure so many times. But you give your life over to pleasure and you're going to end up with lust. So many people worshipping the god of the intellect. You give yourself over to the god of intellect and you're going to end up with pride. So many people are worshipping the god of power and their whole life is dedicated to the power principle and they end up with greed. So God speaks out about these false gods. They cannot answer you. They cannot move. They cannot even carry themselves.

Remember this, [God said] and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none other; I am God, and there is none like me, For I have declared the end from the beginning ( Isaiah 46:8-10 ),

There is no God that is able to declare the end from the beginning. There is no religious system outside. Well, there just is no religious system really that has been predicated upon the ability of God to declare from the beginning what the end of the matter or a situation is going to be.

and from ancient times the things that are not yet done ( Isaiah 48:10 ),

At that time of Isaiah's writing there were prophecies that still had not been fulfilled.

saying, My counsel shall stand, and I will do my pleasure ( Isaiah 48:10 ):

So God has already established what shall be. That cannot change. God said, "I will do My pleasure."

Calling ( Isaiah 46:11 )

And now He refers back to chapter 45 where He said that Cyrus the king of the Medo-Persians would be His instrument in releasing the children of Israel from their Babylonian captivity. Now that's a hundred and fifty years before Cyrus was born. That's why God is declaring, "There's no God like me. I'm declaring to you before it happens what's going to happen. I'm naming the fellow before he is ever born. He doesn't know Me, but I'm calling him by his name. And his name is Cyrus and he's going to allow you to be released from your captivity." And so referring back to that prophecy of Cyrus, He said,

Calling a ravenous bird from the east, the man that executes my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, and also I will do it ( Isaiah 46:11 ).

Now you go ahead and read the history and you'll find that God did do it. He purposed it. He did do it. And Cyrus was the name of the Medo-Persian king that gave the decree that the children of Israel might return from their captivity in Babylon. Giving unto the children of Israel that permission to go back and to rebuild the temple.

Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory ( Isaiah 46:12-13 ).

And so God promises that their salvation, their righteousness will be placed in Zion.

"

Dr. Constable's Expository Notes

God as righteous 46:8-13

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

Dr. Constable's Expository Notes

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

Gill's Exposition of the Whole Bible

Calling a ravenous bird from the east,.... Or "a flying fowl", or "swift winged bird" u; for the word used does not so much denote rapaciousness as swiftness; which well agrees with Cyrus, who is here meant, and not Abraham, as Jarchi, nor Nebuchadnezzar, as others; and who was always swift in all his expeditions, and always recommended celerity and dispatch of business to his soldiers and others, as Xenophon w often observes; and very remarkable is that speech of Tigranes to him, in which he tells him x, that he so far exceeded the king of Armenia in swiftness, that he came upon him with a great army, from a far country, before he could get his army together, which was just by him. And very observable are the words of Cyrus himself, who was desirous of being a thorough horseman, that he might seem to be

ανθρωπος πτηνος, "a winged" or "flying man" y So the Targum here renders it, a swift bird. Aben Ezra, who interprets it of Cyrus, says he is so called, as if he flew to do the will of God; and Kimchi observes of Cyrus, that he has this name because he came swiftly, and in haste, as a bird that flies: and it is no unusual thing for a mighty monarch, or a general, marching with his army, to be compared to a flying bird, particularly an eagle, Jeremiah 48:40 and may be the bird intended here, which well suits with Cyrus, who had, as Plutarch z reports, an aquiline nose; hence men that have such noses, among the Persians, are highly esteemed: and Xenophon a says, that the standard of Cyrus was a golden eagle upon the top of a high spear, and which is retained by the kings of Persia. Cyrus is said to be called from the east, because, as Kimchi observes, his country lay to the east of Babylon:

the man that executeth my counsel from afar country; as Persia was from Babylon, Assyria and other provinces lying between; but though he lived in a far country, and knew nothing of the affairs of the people of God in Babylon, or what work he was to do, yet God called him, and brought him to do his will, which he was ignorant of: so God sometimes puts into the hearts of men to fulfil his will, which they are strangers to, Revelation 17:17. It is in the Hebrew text, "the man of my counsel" b; not with whom the Lord consulted, for none are of his counsel in this sense; but whom in his counsels, decrees, and purposes, he appointed to such service, and whom he made use of as an instrument to do his pleasure; see Isaiah 44:8

yea, I have spoken it, I will also bring it to pass: I have purposed, I will also do it; the counsel of the Lord, concerning the deliverance of his people from Babylon, by the hand of Cyrus; this he had purposed in his own breast, had spoken of in prophecy, and would certainly perform. R. Joseph Kimchi interprets this verse of the Messiah, and so does Jerom, of whom, no doubt, Cyrus was a type; and what is here said agrees with him: he may be compared to a flying bird for his swiftness in coming at the appointed time; he came from the east, as the rising sun of righteousness; he was the man of God's counsel in the highest sense, and came, being called, to execute it; the work of redemption was according to the eternal purpose of God, and spoke of by all the holy prophets, and now accomplished; and his righteousness and salvation are made mention of in the following verses.

u עיט "avem, a velocitate", Munster; so Vatablus; ab עוט "in volando celeriter et cum impetu", Forerius; so Ben Melech says, Cyrus is surnamed a fowl, because of his great swiftness and haste to come to Babylon; though he observes that some say, that a ravenous fowl is called עיט; the singular may be put for the plural; so Cocceius renders it, "volucres", birds, and may design the whole army of Cyrus. w Cyropaedia, l. 1. c. 17. and l. 3. c. 6. and l. 6. c. 17. x Cyropaedia, l. 3. c. 2. y Ib. l. 4. c. 17. z In Apothegm. a Cyropaedia, l. 7. c. 1. b איש עצתי "virum mei consilii", Munster, Pagninus, Montanus; so according to the Keri: but the Cetib is איש עצתו, "the man of his counsel".

Henry's Complete Commentary on the Bible

      5 To whom will ye liken me, and make me equal, and compare me, that we may be like?   6 They lavish gold out of the bag, and weigh silver in the balance, and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship.   7 They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea, one shall cry unto him, yet can he not answer, nor save him out of his trouble.   8 Remember this, and show yourselves men: bring it again to mind, O ye transgressors.   9 Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me,   10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:   11 Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it.   12 Hearken unto me, ye stouthearted, that are far from righteousness:   13 I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.

      The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God.

      I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs,

      1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (Isaiah 46:5; Isaiah 46:5): To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live. To whom then can we liken God?Isaiah 40:18; Isaiah 40:25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion.

      2. He exposes the folly of those who made idols and then prayed to them, Isaiah 46:6; Isaiah 46:7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose: They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some lavish gold out of the bag to make an idol of it in the house, while others hoard up gold in the bag to make an idol of it in the heart; for covetousness is idolatry, as dangerous, though not as scandalous, as the other. They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (Isaiah 46:7; Isaiah 46:7): They bear him upon their own shoulders, and do not hire porters to do it; they carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal, and he stands. They take a great deal of pains to fasten him, and from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves?

      3. He puts it to themselves, and their own reason, let that judge in the case (Isaiah 46:8; Isaiah 46:8): "Remember this, that has been often told you, what senseless helpless things idols are, and show yourselves men--men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols." Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of; bring them again to mind, recall them into you memories, and revolve them there. O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves."

      4. He again produces incontestable proofs that he is God, that he and none besides is so (Isaiah 46:9; Isaiah 46:9): I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: "Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that I am God and there is none else." This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Exodus 15:11. (2.) To the sacred prophecy. He is God alone, for it is he only that declares the end from the beginning,Isaiah 46:10; Isaiah 46:10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied, Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in the latter days, what their end should be, and wished they were so wise as to consider it, Deuteronomy 32:20; Deuteronomy 32:29. From the beginning of an event he declares what the end of it will be. Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to find out the work that God makes from the beginning to the end,Ecclesiastes 3:11. He declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is God, and none else; it is he, and none besides, that can say, and make his words good, "My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it." As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that God will do all his pleasure,Psalms 135:6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, Isaiah 46:11; Isaiah 46:11. God by his counsel calls a ravenous bird from the east, a bird of prey, Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Matthew 24:28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall execute God's counsel, though he comes from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: "I have spoken of it by my servants the prophets, and what I have spoken is just the same with what I have purposed." For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he will do it, for he will never change his mind; he will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: I have spoken it, I will also bring it to pass. Dictum, factum--no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done," but, "I will do it." Heaven and earth shall pass away sooner than one tittle of the word of God.

      II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, Isaiah 46:12; Isaiah 46:13.

      1. This is addressed to the stout-hearted, that is, either, (1.) The proud and obstinate Babylonians, that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they followed after the law of righteousness, they attained not to righteousness, because they sought it not by faith,Romans 9:31; Romans 9:32. They perished far from righteousness; and it was because they were stout-hearted,Romans 10:3.

      2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (Isaiah 2:3; Isaiah 2:3), thither the Redeemer comes (Isaiah 59:20; Romans 11:26), and it is Zion's King that has salvation, Zechariah 9:9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: "I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Psalms 85:9. Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore, though it tarry, wait for it; wait patiently, for he that shall come will come, and will not tarry."