Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 45
CHAP. XLV.
HEre for five verses together the same Cyrus is further prophesied of, and Vers. 1, 2.how the loins of Kings should be loosed, and the gates of brasse broken before him; for the understanding whereof see my Exposition on Ezra 1. Thus saith the Lord to mine anointed Cyrus. Hebr. it is Cores, and so some reade it: And some, saith Jerom, To mine anointed Lord. But if the word be turned into Hieron.Latine, it is commonly rendred Cyrus, both here and Ezr. 1. where is the same word in speaking of Cyrus. His anointed he is called, because a King by him set up, it being usuall amongst the Hebrews to stile the King, the anointed, that is Hebr. Messiah, Graecè Christus.
I have given thee the treasures of darknesse, and for my servant Jacobs sake I have called thee by thy name, though thou hast not known me. The Lord here tels Vers. 3. Vers 4.Cyrus, that whereas he subdued Babylon and enjoyed all the treasures thereof, much being hidden in secret for fear of the enemy: it was by Gods gift that he came to them, that he might acknowledge him to be the only true God. And he was thus with him and gave him power to prevail for Jacobs sake, that he might deliver the Jews from the Captivity wherein they had now been held seventy years. And he saith that he named him, as one specially chosen, as he had before named Jacob Israel, though he knew him not, by saying which, he intimated that he was an Idolater, and not the Christ to come to save beleevers; which makes Jerom admire their folly, that expound the Christ or anointed here, of Christ the Lord, adding also this title in stead of [Mine anointed Cyrus,] especially because, vers. 5. he saith, I girded thee, though thou Vers. 5.knewest me not; which can by no means agree to Christ, but to Cyrus only. As it is here spoken to Cyrus, so God in his providence took order, that in due time he saw and read it, being by the Jews shewed unto him, and he hereby stirred up to do by the Jews, as he did, Ezra 1. See my Exposition there. Calvin notes, that the parts from whence Cyrus came, were far remote from Calvin.Babylon and the Country a poor place; wherefore it was most improbable that a King should ever come from thence, able to carry forces so far as Babylon, and subdue it, and be infinitely inriched with the treasures of others; but what is impossible with men, is possible, yea easie with God.
Therefore he adds, vers. 6. That they may know from the rising of the sun, and Vers. 6.from the West, that I am the Lord. That is, In all parts of the world, the East and West being named, and the other two understood: That is, When the fame hereof, and that this was done by the God of Israel, should be blazed abroad in all Countries and Nations, which could not be known, but to near dwellers only presently, to all others by their means in processe of time. And coming to know this, how can they but know that God is the Lord, sith none but the Almighty can before appoint, and so long after do such mighty things as these?
Forming light and creating darknesse, &c. Here he alludes to the beginning of Gods works of creation, Gen. 1. by light understanding comfort and joy, Vers. 7.whereby it is commonly set forth, meaning the joy which the Jews should then have for their deliverance out of Captivity; and by darknesse, misery, meaning their Captivity, whereby they had extreamly suffered, yet not without the Divine providence bringing this upon them for their sins. And to these two the two next words answer, I create peace and make evil; that is, prosperity, comfort, and all kinde of felicity in this world and that which is to come, all is my doing, coming from nothing of merit in man preceding, as creating is to make something out of nothing. And by evil is meant the evil of punishment by the sword, plague or famine sent for sins, and all other miseries which men suffer here or hereafter; not the evil of sin, for of this he is not the Author to any man, Jam. 1. 14. Hos. 13. 9. And therefore having said, …um res …rd condit…s nobis … in …gell… format, Greg. Mor. 7. 3.Creating peace] he varies the word, saying, Making evil; that is, when men are unworthy of peace, by reason of their sins, turning it into misery. Gregory explains it thus, He makes evil, when he forms things well made into a scourge to us for our sins; as poison, meat to serpents, is death to men.
Drop down (ye heavens) from above, and let the clouds rain righteousnesse. Vers. 8. Calvin.Some (saith Calvin) take this for a form of prayer to be used by the people, till they should attain the salvation before promised; some for the Prophets prayer; some for Gods command of all blessings both heavenly and earthly, to come upon his people, which should be when Cyrus before spoken of should attain to that greatness. But Jerom best, it is separate from the words before-going, Hieronym.as a Prophecie touching Christ; a like place unto which is Psal. 8▪ 12. where Christ is manifestly spoken of, as also Calvin saith. By righteousness dropping from heaven, the coming down of the Son of God is meant, who came from heaven, Joh. 3. And by the earths opening, spoken of in the next words, Let the earth be opened and health and salvation come sorth, the Son of man his bringing forth by the Virgin Mary; for what is man but Adam earth? as Gen. 1. and the woman is the same, for both male and female have one name [Adam] Gen. 5. 2. And that Christ is salvation, see Matth. 1. Luk. 2. Matth. 21. 11. and that he is righteousnesse, Isa. 41. 2. and The Lord our righteousnesse, 1 Cor. 1. 30. If it be applied to Cyrus in respect of bodily salvation, and justifying the Jews to be the people of God, and he be said to have come from heaven, because appointed miraculously by God in heaven to this; and out of the earth, because from baseness raised to so great dignity; the words following seem to make for it, vers. 13. but that this is not the Prophets ultima meta, but further in Cyrus, some figure of him, to set forth Christ, appears, vers. 22, 23, 24. where it is said, In the Lord I have righteousnesse, and all the seed of Israel shall be justified in him: And as intimating the times of the Gospel when this shall be fulfilled, he saith, every knee shall bow to me.
Woe to him that striveth with his maker, the potsheard with the potsheards, &c. Vers. 9.In this and vers. 10, 11. the Prophet returns to the condition of the people before their deliverance by Cyrus, and afterwards by Christ, knowing how impatient they would be of their sufferings in Captivity, and afterwards murmuring and complaining against God for making them so miserable, and not beleeving therefore that he would ever bring to passe so much good for them as he had promised. Against this he opposeth, Woe to him that striveth, &c. meaning, that as it were an insolent part in a son to challenge his father for his deformities or infirmities which accompanied his generation; and the pot howsoever mishapen, and to what base use soever it be made, doth not challenge the Potter therefore, for this were monstrous: So no man ought to dare to challenge God or murmure against him, although he creates him darkness and evil, as vers. 7. how long soever he be in misery, but in silence quietly bear all things, till light and peace come. Then vers. 11. he sheweth about what they should rather busie themselves. Ask of things to come concerning my sons, and Vers. 11.concerning the work of my hands command me. This last clause to make the sense good is to be read interrogatively, Concerning the work of my hands do ye command me? For he had reproved their insolency against him in murmuring, by two similitudes, of children and pots; now to that of children he saith, Enquire of me future things, concerning my sons] what miseries I will make them suffer and why, and how I will again deliver them; this I allow you to do, and it will be profitable to repentance, and for the strengthening of your faith to do so, and this ye may do by the mouth of my Prophets. But concerning the work of my hands, which ye are also, as the Potters is the pot; Will ye take upon you to command me what I should do, or when? Oh do not so absurdly, neither be so petulant, if the Potter be left to himself to do what he pleaseth in his own profession, let me alone much more, to do as I please with all people. Calvin hath this, but thinks it somewhat inforced, and therefore Calvin.he prefers another, viz. as if all were spoken by way of increpation; When a son will not be so bold with the father to ask an account of him of his actions, ye ask me forsooth, and command me as it were. But I rest in the former, as nothing coact; unlesse keeping to the imperative in the word command, as well as ask; we take it thus, Bid my Prophet Isaiah and other Prophets tell you what I mean to do, and they shall tell you; and thus far will not every father go in making his son acquainted what he means to do. Jerom takes all as ironicall Hieron.thus, Shall not a son be so bold with his father as to ask, as afore is said; ye then are very dutifull to usurp thus over me, to ask and as it were to command me, as if you could teach me what I shall do with my children under the Gospel? ask on therefore and command on, for surely it becomes you well so to do. But neither by this or any other Exposition, can there be any ground for Gods submitting himself to be commanded by men praying, to which some draw it to extoll the force of prayer.
I made the earth and man, and extended the heavens, &c. Still he continues in Vers. 12.the same argument of taxing such as are so bold to expostulate with him, as ver. 10. For he is not only as an earthly father, but the Creator both of heaven and earth, and all men, therefore intollerable petulancy for any man to reprove his doings towards men, whether in judgement or mercy, for this were for man a worm, to lift up himself above heaven.
I have raised him in righteousnesse and will direct all his waies. Some, saith Jerom, Vers. 13. Hieron.expound this of Cyrus, to speak of whom the Prophet now returns again; and some of Zorobabel; but he of Christ; because the things here spoken of agree to neither; not to Cyrus, for he was not directed by God in all his waies, for he knew not God, vers. 4. neither did he build the City, but Nehemiah: Nor to Zorobabel, for he set not the Captives at liberty, neither built the City; but Christ both built the City of God, which is his Church; according to that, Ʋpon this rock I will build my Church; and this is a City set upon an Mat. 5.hill that cannot be hid: and set the captivated in sin at liberty, Isa. 61. 1. and went aright in all his waies, and set the people at liberty without any price paid by them; for he gave himself a ransom for them, Matth. 20. 28. And to this agree Procopius, Eusebius, Origen, Haimo: But Calvin is for Cyrus. The best, as was said before, to expound it of Cyrus as the type, and more fully accomplished in Christ his antitype. And he saith, I have raised him in righteousnesse, to stop the mouths of any that should say, Why not some Hebrew, but Cyrus an Heathen? and why not before this time? Gods will was to do it now, and this is the most exact rule of righteousnesse, wherefore all must rest therein. Although Cyrus built not the City, yet he laid a foundation by sending home those that did it afterwards, and he began the race of those Kings that furthered the building of it: And of his free dismissing of the Captivated Jews, see Ezra 1.
The labour of Egypt and merchandize of Ethiopia shall come over unto thee, &c. Vers. 14. Hieronym.Here also he rejects the Exposition of this applyed to Cyrus, because it is said, They shall make supplication unto thee, and say, God is in thee: And vers. 15. Thou art a God that hidest thy self; which by no means can agree to Cyrus, but to Christ only, as any rational man must needs yield. For is Cyrus a God, besides whom there is none? and was God in him; or how was he hidden? But to Christ all these agree excellently. For in the man Christ, God dwelt bodily, but was hidden under the vale of mans nature, and no God is there besides him; whereby as when it is spoken of the Father, the Son is not excluded; so when it is spoken of the Son, the Father is not. The Jews to elude this testimony touching Christ, say, that Jerusalem being before spoken of, which is the City said to be built; that this is spoken of it, God is in thee, and there is none other: And then by a sudden apostrophe he turns to God, vers. 15. saying, Thou only art the true God, who hast hidden thy self; because not seeming to be of such power to save thy people all this time, but now appearing to be a God of all power indeed. But this is to divide things conjoyned, making vers. 14. to speak of one, and vers. 15. of another, whereas they both speak plainly of one and the same God, Christ Jesus. And by the Egyptians, Ethiopians and Sabeans, he meaneth all Nations, some most notorious for Idolatry, as Egypt and Ethiopia for strength, stature and stoutnesse unsubduable by any being put for all. Their riches served Christ, when imbracing the Gospel they built Temples to his honour, and gave maintenance to his Ministers and poor members most liberally, see more of Egypt and Ethiopia, Chap. 43. 3, 4. and with Jerom agree Procopius, Eusebius, Cyril, Hilary, &c. Yet it is not to be denied, but that it doth in some part belong to Cyrus, of whom he spake before in this Chapter. For Egypt and Ethiopia, and Sabaea the chief Province thereof were brought under Cyrus, Xenophon li. 7. & 8. Cyripaediae, and then their Xenophon.adoring of him is to be understood of outward honour, and because he did not these great things of himself, but a divine power going along with him, which Heathen men took no notice of, God is said to have been in him, and hidden in him. Vatablus applieth this to the Jews, with whom the Egyptians and Vatablus. Hugo Card. … Oecolamp.Ehiopians seeing God to be, joyned themselves turning to their Religion: so also Hugo. Calvin and Oecolampadius will have Ierusalem understood in these words, Shall come to thee, because it is the feminine gender, and therefore can not be applied to Cyrus, yet Cyrus should be the means, when having subdued them, and thus gotten riches in abundance, he gave so liberally to the Temple at Ierusalem. But this Calv. saith, was chiefly fulfilled in Christ, when these Nations and all others were subdued to his Gospel, for then their wealth went to serve his Church. And they were lead after his Ministers in chains, when by the spirit coming upon them in hearing they were bound in their minds and affections, as his Captives, to follow the Jews, amongst whom the evangelical Church first was, that is, those chosen ones, the Twelve and Seventy sent out to preach, who together with other faithfull persons were now the only true Ierusalem there. For the next words touching God, and God is hid in thee, both he and Musculus understand them, as spoken properly of God. Only in thee is God, and there is none without there] That is, they shall have the Christian Church in Muscul.such honour, as conceiving now, as the truth is, that God is in her, although he seemed all this time to be hidden in respect of his power, because he suffered his own people to lie so long subject to many oppressions of Heathens and grievous miseries. For when he helps not, he is said to hide his face, Psalm. 13. 1. and then the wicked enemies of the Church are bold to say, where is now their God? Psa. 79. 9. Lyra applieth all to Cyrus, till we come to these words [in thee only is God] wherein he saith, the Prophet turns to God in way of Lyra.magnifying him, who did so wonderfully by Cyrus for the comfort of his people, meaning, that God who by Cyrus did all, as being in him by the spirit of fortitude, must needs be for this acknowledged the only true God, although in his Divinity hidden from the eyes of men, or rather he should have said, as he was in Cyrus, hidden and not perceived by carnal men, who attributed all to Cyrus his own valour.
They shall be ashamed and blush, &c. The power and providence of God being hitherto asserted against all Idolaters and their wise men, who stood Vers. 16.for other gods, now he returns again to inveigh against them that they might all be ashamed, who had trusted in such gods, as neither knew nor could do ought. Against whom he opposeth Israel, vers. 17. saying, That he should not be ashamed, because saved by his God by an eternal salvation] That is, Vers. 17.the faithfull of Israel according to the flesh, as the faithfull of the Gentiles shall also be vers. 20. And this the Prophet addeth, saith Calvin, that they might not look only at their deliverance from the Babylonish Captivity, and saving out of the hands of those enemies; but from thence take occasion Calvin.to look to a farre greater salvation to come by Christ in heaven for ever and ever, being delivered from all spiritual enemies, sinne, death and the devil.
Then repeating again his making of all things Vers. 18. he saith, That although Vers. 18,he had been hidden, yet his Word, whereby he stirred up Jacob to seek him in assured expectation of being saved, was not hidden, but plainly Vers. 19. Hieronym.set forth by his Prophets, that they might all know it. Jerom having spoken upon these words, He formed the earth to be inhabited; that the meaning is, the inhabitants thereof should hereby come to know and worship him, saith, that the word which he spake to the seed of Israel, not in an hidden place of the earth, was the Law of the ten Commandments, which he spake from the top of mount Sinai before them all, forbidding false gods and images, and commanding to acknowledge, and love, and serve him, or rather the Gospel, though first spoken to the lost sheep of the house of Israel in their Temple and Synagogues, yet afterwards the sound thereof went into all Lands, and they rejecting it, the Apostles turned to the Gentiles. Oecolampadius is for the Law Oecolamp. Calvin. Muscul.given by Moses here meant, Calvin for the Gospel, but Musculus better for Law and Prophets, and the Gospel also. For as the Law was given openly, so Christ taught publickly, and in secret he said nothing, Joh. 18. 20. and he bad his Disciples Preach upon the house top, Mat. 10. 27. And the Prophet Isaiah is bidden, Cry aloud, lift up thy voice like a trumpet. And Habakkuk must write the Prophecie so plainly That he who runs might reade it; whereas 2 Pet. 1. 19. the word of the Prophets is said to be as a light shining in a dark place, the meaning is nothing else, but that herein was a light directing unto Christ, in a time of types and shadows, whereby the knowledge of him was kept in darknesse, Judea it self was then but a dark place in comparison of the Church under the Gospel, but because there were Prophets they were not without a light. And what was this word that was not in a dark place? Seek ye me, and this was not in vain, none ever sought the Lord in their distresses, but he delivered them, and to seek by Jesus Christ under the Gospel is a sure way to speed, Joh. 14. which condemns seekers to Saints departed. Lastly, he saith, Note. his word was not in an hidden place of the earth, alluding to them that had spirits of divination, who spake out of a Cave, or low dark place of the earth with a muttering voice. The true God doth not so, and therefore they that teach in secret places, or seek to make the word of God obscure by keeping it Note. in an unknown tongue, as Sectaries and Papists, are no true Ministers of God, but rather of Satan, who as he is the Prince of darknesse, loves to have all done in darknesse. Let no man here object and say, The Word is hard to be understood, and the Word rightly understood is the word of God, but till then it is in darknesse; and therefore though translated into a tongue commonly understood, it is still in a dark place. Sol. There is enough in the Word plain and easie to be understood, as that by knowing and believing it a man may be saved, if he deceiveth not himself for want of doing accordingly; neither can the dark places be dangerously mistaken by him that holds him close to the truth set forth in the plain. If it be said, Wherefore then serve obscure places? Answ. To draw the minde from other studies to exercise it self in the study of Gods holy Word, and to shew the necessity of Interpreters, whom otherwise the people would be ready to think superfluous, and their lucubrations hereupon superfluous also; and because the knowledge of divine things most hardly attained is most delightfull, as the kernel is the sweetest of the nut, and treasure within the earth being found, the most precious part thereof, and in digging for this treasure to finde as much of it as he can; to labour, is a wise part, but a foolish to be content without it, sith he is Blessed that meditates in the Word, and exerciseth himself herein day and night; Psal. 1. Revel. 1. 3.And of the obscurest book thereof it is said, Blessed is he that readeth and heareth the words of this book; that is, with understanding, for he is elevated more high towards heaven, whilst he lives upon earth, that understands most of the mysteries of God, sith the perfection of heavenly bliss is to know perfectly what we know here but in part, 1 Cor. 13.
They understand nothing that extoll the wood of a graven image, and pray to a Vers. 20.God that saves not. But in the words before in this verse, he invites the Gentiles also to seek to God, as he had done the Jews before vers. 19. saying, Come ye, draw near ye that are saved of the Gentiles, as Jerom, The escaped of the Gentiles, as the New Translation to the same effect, because the word foreign signifieth escaped or delivered; and here he intimateth, that all the Gentiles shall Hieronym.not be converted together, but when some turned and were saved, others should worship idols still, to whom he speaks in the next words, They understand nothing, &c. Calvin renders it, Abjects of the Gentiles, because the word Calvin.also signifieth so; and thus without distinction takes all here said to be spoken to the idolatrous Gentiles, whom he cals abjects, not meaning the poorest amongst them, but even the greatest; for by Idolatry even the best are made abjects and slaves, putting their shoulders under the Idol to carry it, and then bowing unto it; and therefore he makes nothing else of this, but a repetition of that which was said Chap. 41. 21. Chap. 43. 9. Others, saith Vatablus, by the escaped here understand the Jews escaping home from amongst the Gentiles, and some actively, Ye deliverers of the Gentiles, as if their Idols were meant, whom they counted their Saviours, although they could do nothing lesse. The word I grant may without wresting be taken this last way; but if it be understood as spoken to the Idols, the next words will not agree, to the Jews it cannot be applied, because the words are, Ye escaped Gentiles, not Ye escaped of the Gentiles. For the word Abjects of the Gentiles, if we consider what followeth vers. 22. That all the ends of the earth shall be saved, it can have no place here. For who are the ends of the earth that shall be saved, but the Gentiles, who though they come of such, as through their Idolatry perished, yet imbracing the faith of Christ they escape damnation, and attain Gods Kingdom? and therefore I doubt not but the same are here spoken of and bidden draw near to hearken, as to the vanity of their fellows stubbornly adhering to false gods still, so the grace that they shall one day partake of, viz. salvation, ver. 22. And in speaking in the later part of this verse of Images, which they pray to, that cannot save, he makes an opposition to that spoken of the true God, vers. 19. My word was not to Jacob, Seek ye me in vain; here they that pray or seek to Idols shall do it in vain, for they cannot save their petitioners.
Having censured Idolaters as void of understanding vers. 20. here he challengeth Vers. 21.them in the name of the true God, if they had any thing to say in defence of their Idols, to bring it forth. Who gave intelligence of this from the beginning, and of old, &c. Here is the Lords justification, that he is the true God, his foretelling of many things from the beginning of the world, which have been accomplished, and of salvation to come to the Gentiles, and of the overthrow of the Babylonish Monarchy of old, that is, long before it comes: for he that knoweth must appoint all these things, and by his power effect them, and he that doth so is the true God, and there is none other. Then he comes to that greatest salvation of all, vers. 22. Look to me and be saved all ye ends of the earth] That is, turn from Idols, look not after them, nor seek to Vers. 22.them in your distresses, but to me who alone can save you. Yea and that ye shall do so, I do here certainly foretell, I have sworne by my self, To me every Vers. 23.knee shall bow, &c. And this is applied to prove the subjection of all to Christ at the day of Judgement to be judged by him, Rom. 4. 10, 11. But as Calvin Calv.well noteth, One, that is, the last part of all mens subjection to him, is only named here, all being meant, viz. both the subjection of obeying his Gospel, by believing and making profession thereof, and by humbly submitting to his sentence at the day of Judgement, none daring to mutter against it. And therefore Phil. 2. 6. the same words of bowing the knee in his name are used, to shew, that all should turn to his Gospel from dumb Idols, seeking to the Father in his name and mediation only, and if any shall not voluntarily here, at the day of Judgement they shall bow to him, and crave admission into his Kingdom in vain, whether on earth, as the now living, or under the earth, as the dead and buried, or evil spirits in heavenly places. For as they Matth. 7. 21. beg. Lord, open to us, so most probably shall all both wicked men and devils, being stricken with the horrour of hell, in most humble wise. Now the Lord confirms this, as being most hard to be believed, by oath, that no Jews might harden their hearts against it as impossible, to the magnifying of themselves, as Gods only people alwayes, and the despising of the Gentiles, which they were most apt to do. And he swears by himself, because none is greater, Note. and hereby he teacheth all swearing by any other thing to be unlawfull, for all swearing must be by the greatest in all the world only, otherwise the glory of the greatest is taken and given to inferiours to his high dishonour. For he by whom men swear, hath this honour done to him, That he is acknowledged the hearer of prayer, for or against a mans self, and one that hath power to be revenged upon the perjured. And therefore swearing by my name, in the next words, after bowing to me, is added for further expression, how all should bow to him, viz. in praying to him; one case, wherein there is need to pray to him in swearing, being put for all. And here again Calvin notes well, that it is Note. not enough in heart to bow to God, but externally also in prayer, and because this is spoken in opposition to Idols, they sin that bow to an Idol, and deceive themselves, if they think, that forsomuch as their heart is to the true God, they do not ill, though with the knee in some place and company they bow to an Idol. The knees that bowed to Baal in the time of the general overspreading of Idolatry were none of theirs, whom God had reserved to himself.
Only in the Lord, saith he to me, righteousnesses and strength, to him he shall Vers. 24.come, and all that rage against him shall be confounded. That is, every one turning to me, as is before said, confesseth me only to be righteous and omnipotent, and none other to be God, that is, mighty, as the word foreign God, signifieth, but worshippers of false gods, who have and shall still impugn God and his truth, shall be brought to nought.
Contrariwise they shall glory in the Lord that be the seed of Israel, and he Vers. 25.saith, the whole seed, because his spiritual seed, of which he here speaketh, was the elect company both of Jews and Gentiles, now they having abandoned Idolatry and imbraced the truth of God, shall be the most glorious Church in the world, as having the Son of God for their Head.