Isaiah 40 to 45
Cyrus' Coming is a Comfort to God's People
(unfinished)
This portion of
Prophecy introduces Cyrus and a thread of predictions concerning Cyrus begin
here in chapter 40 which continue. There are some very interesting
observations made in the notes here. Thus even though the section is not
finished it is being "uploaded" for the value it has already and it will be
edited and added to from time to time.
Isaiah 40
Chapter 40 begins a
new section separate from but not unrelated to what has gone on before. As in
the first section where Tiglath Pileser, as a messenger of God, was contrasted
with Messiah and the interaction of the Assyrian Empire with Israel and Judah
occupied a large portion of the first section so in this section Isaiah
foretells the interaction and the rise and fall of the Babylonian Empire with
Israel and Judah and makes the contrast of two Messengers of God both of whom
are Messiahs. Cyrus the Mede or Persian will be introduced and his activity,
person and the details of his life will be offered up as proof that only the
Almighty could write such details before they happen. Cyrus will be contrasted
with the Exalted Messiah of Paradox who rises after the fall of Babylon and
the return of Israel and Judah to the blessings promised to them.
There is great comfort offered but only because there are centuries of agony
for the nation to suffer before the promises of God will be realized. Much
evidence is offered that God is revealing the future and they will know that
the deferred promises are at the end of the trials because God predicts great
historical events along the way so that the future will be reconfirmed to each
generation. Most of these events which will convince the Jews that the
messianic kingdom will ultimately come relate to Cyrus the Persian
overthrowing the Babylonian Empire which will end their oppression of the
Jews. It must be remembered that Babylon had not risen as a great power at the
time that Isaiah wrote and the captivity that Judah was to be released from
was yet in the future by over 100 years and the return to the land and
rebuilding of the Temple (which had not yet been destroyed when he wrote this)
was over 200 years further on and in that period of the return beginning with
the down fall of Babylon begun by Cyrus the true Messiah would appear. It is
this future restoration that is offered as the comfort to the nation. The
comfort offered to the Remnant of Israel and the Jewish nation is much like
the Christian receives in the New Covenant. For instance the parable of the
ten virgins has one major teaching among others of lesser importance and that
is that the bridegroom's future appearance is assured but that he may delay
his coming. You will need enough oil to hold out. Thus in the same way comfort
is offered of future blessings and God's continual watch care of the nation
until the promises are realized. The prophecies to follow therefore are
urgings to stay faithful in the only true God in spite of the many trials to
be endured while the pictures of the beauties of the future age are
intermingled with the trials and triumphs along the way. This intermingling
creates similar difficulties as encountered in the first portion of the book
where the cast of characters and the scenes change without notice making
interpretation difficult. With some outstanding exceptions the obscurity of
change of scene will be a characteristic of the rest of the book but
especially from chapter 40 through 52.
There are four major themes which will be intermingled but are separate while
related to each other. These are given here but not in the order that Isaiah
introduced them. He begins with the announcement of the coming of the Savior:
But the four main themes of the final section are:
1. There is only one God and idolatry is foolish.
2. God's assurances of future promises being fulfilled are guaranteed by
predictions already fulfilled, (the fall of Israel and Assyria would be in the
past when anticipation of those in this section were in order) and historical
events which will precede the setting up of Zion. Some of these are:
3. Babylon will rise as a great people and lead the Jews captive. God will
raise up the pre-named Cyrus the Mede to punish Babylon whose fall to him will
begin her final disappearance. The downfall of Babylon is to be sudden but her
disappearance is be extended, and finally complete.
4. The messianic age is promised as being God's purpose for Israel. The Person
of the Messiah, his visit, appearance, kingdom, conquest of the Gentiles is
described in precise terms. Each of these themes will be interwoven and the
transfer of thought from one to the other is easily seen only after these
definitions are made. Isaiah begins with the consummation of what the future
holds and that is the messianic age with the visit of YHWH himself.
1. Be
comforted, be comforted my people, says your God. 2 Speak comfortably to
Jerusalem, and cry to her, that her warfare is accomplished, that her iniquity
is pardoned: for she has received double for all her sins from the LORD'S
hand.
Verse 2:
Her warfare is accomplished:
The season of struggle against idolatry and punishment for the nation will be
past. This indicates that punishment of the nation will be finally completed.
As we shall see the punishment will include a Babylonian servitude from which
God will restore the nation. At the consummation of the struggle against
idolatry and after the return to the land to a rebuilt temple the messianic
age will be introduced. The announcement is made beginning in the next verse.
3. The
voice of him that cries in the wilderness, Prepare the way of the LORD, make
straight in the desert a highway for our God.
Verse 3:
Prepare the way of YHWH:
This passage is
quoted by all four Gospel writers as referring to John the Baptist as the
forerunner and precursor of the kingdom message. Mt. 3:1-3; Mk. 1:2-4; Lu.
3:2-6; Jo. 1:23
4 Every
valley shall be exalted, and every mountain and hill shall be made low: and
the crooked shall be made straight, and the rough places plain: 5 And the
glory of the LORD shall be revealed, and all flesh shall see it together: for
the mouth of the LORD has spoken it. 6 The voice said, Cry. And he said, What
shall I cry? All flesh is grass, and all the goodness of them is as the flower
of the field: 7 The grass withers, the flower fades: because the spirit of the
LORD blows on it: surely the people are grass. 8 The grass withers, the flower
fades, but the word of our God shall stand for ever. 9. O Zion, who brings
good tidings, get you up into the high mountain; O Jerusalem, who brings good
tidings, lift up your voice with strength; lift it up, be not afraid; say to
the cities of Judah, Behold your God!
Verse 9:
Cities of Judah: Jesus is a Nazarene from Galilee. It may be argued, to
fulfill this passage, that he was first introduced as the Messiah to those in
Judea at his baptism by John the Baptist not far from Jerico on the banks of
the Jordan River. However most of his teaching ministry took place in Galilee.
Peter's confession of his Godhood, which this verse makes the center of the
announcement, was in Galilee and his most important miracles (excluding the
resurrection) were performed in Galilee. However what is specifically pointed
out here is that the cities of Judah are to receive him. Historically, in the
return from Babylon, the second commonwealth of all twelve tribes was known as
the Kingdom of Judah. That is: The so called ten lost tribes of Israel had
been take captive by the Assyrians some 120 years previous to the Babylonian
captivity of Judah and his associated tribes. The return of the Jews from
Babylon to the second commonwealth also included remnants of the "ten lost
tribes." From that time onward, no what tribe you came from you would be
called a Jew and be a citizen of Judah. To see further verification of the
twelve-tribe nature of the return from Babylon see
here.
The state of Israel was not reconstituted. Israel was contained in the nation
of Judah. In that sense all the cities of the nation to which Jesus the
Nazarene ministered and was announced as Messiah were, whether in Judea or
Galilee, in Judah. Thus even Nazareth, Cana of Galilee and Capernaum were in
Judah.
10
Behold, the Lord GOD will come with strong hand, and his arm shall rule for
him: behold, his reward is with him, and his work before him. 11 He shall feed
his flock like a shepherd: he shall gather the lambs with his arm, and carry
them in his bosom, and shall gently lead those that are with young. 12. Who
has measured the waters in the hollow of his hand, and meted out heaven with
the span, and comprehended the dust of the earth in a measure, and weighed the
mountains in scales, and the hills in a balance? 13 Who has directed the
Spirit of the LORD, or being his counselor has taught him? 14 With whom took
he counsel, or who instructed him, or taught him in the path of judgment, or
taught him knowledge, or showed to him the way of understanding? 15 Behold,
the nations are as a drop of a bucket, and are counted as the small dust of
the balance: behold, he takes up the isles as a very little thing. 16 And
Lebanon is not sufficient to burn, nor the beasts of it sufficient for a burnt
offering. 17 All nations before him are as nothing; and they are counted to
him less than nothing, and vanity. 18. To whom then will you liken God? or
what likeness will you compare to him? 19 The workman melts a graven image,
and the goldsmith spreads it over with gold, and casts silver chains. 20 He
that is so impoverished that he has no oblation chooses a tree that will not
rot; he seeks for himself a cunning workman to prepare a graven image, that
shall not be moved. 21 Have you not known? have you not heard? has it not been
told you from the beginning? have you not understood from the foundations of
the earth? 22 It is he who sits upon the circle of the earth, and its
inhabitants are as grasshoppers; who stretches out the heavens as a curtain,
and spreads them out as a tent to dwell in:
Verse 22.
Circle
The Hebrew word here for "circle" is "chug" and is used in only two other
places in the O.T. in Job 22:14 where it describes the circle of the heavens
as seen from earth but more importantly in Proverbs 8:27. There it is in a
context describing the person of ultimate wisdom (not YHWH but his embodiment
of wisdom) who was present at the creation. The word means circle there as
well and gives a description of when the earth in its shapeless and formless
mass took on a circular shape. Thus this passage in Isaiah is indeed also like
Proverbs a scientific precognition of a circular earth
23 That
brings the princes to nothing; he makes the judges of the earth as vanity. 24
Yes, they shall not be planted; yes, they shall not be sown: yes, their stock
shall not take root in the earth: and he shall also blow upon them, and they
shall wither, and the whirlwind shall take them away as stubble. 25 To whom
then will you liken me, or shall I be compared? says the Holy One. 26 Lift up
your eyes on high, and behold who has created these things, who brings out
their host by number: he calls them all by names by the greatness of his
might, because he is strong in power; not one fails. 27. Why do you say, O
Jacob, and speak, O Israel, My way is hid from the LORD, and my judgment is
passed over from my God? 28 Have you not known? have you not heard, that the
everlasting God, the LORD, the Creator of the ends of the earth, faints not,
neither is weary? there is no searching of his understanding. 29 He gives
power to the faint; and to them that have no might he increases strength. 30
Even the youths shall faint and be weary, and the young men shall utterly
fall: 31 But they that wait upon the LORD shall renew their strength; they
shall mount up with wings as eagles; they shall run, and not be weary; and
they shall walk, and not faint.
Verse 31:
Wait upon the Lord:
Those who divided
the Scriptures into chapters and verses had a difficult time because there is
much continuity of thought from one chapter to the next as is evident here.
The introduction of the messianic age in the beginning of the chapter and the
ending of the announcement of YHWH's presence in the Messiah is punctuated
with the poetic beauty of verse 11. This is then followed by the Rhetorical
questions about and descriptions of the omniscience and omnipresence of the
Almighty and contrasted with the foolishness of making a wood or stone god.
This verse ends the section with the assurance that the first promises of the
coming of the Messiah will be realized. But it will be necessary to wait. This
assurance is further strengthened in the next chapter where a further set of
rhetorical questions about future events relative to Cyrus are introduced in
verse 2 below. See next note.
Isaiah 41
1. Keep
silence before me, O islands; and let the people renew their strength: let
them come near; then let them speak: let us come near together to judgment. 2
Who raised up the righteous man from the east, called him to his foot, gave
the nations before him, and made him rule over kings? he gave them as the dust
to his sword, and as driven stubble to his bow.
Verse 2:
The righteous man from the east:
This refers to Cyrus
who is also called righteous in 45:13. As in all other places in Isaiah,
important people and events are introduced obscurely at first and then more
details are subsequently added with additional mentions of the same person and
events. It is this continuity of description of the two messiahs, the fall of
Babylon, the return of the remnant, and the setting up of the messianic Zion
which unifies this section and gives it continuity. The section at first
appears but is not fragmentary. Cyrus, called the LORD's anointed in 45:1, is
introduced here for the first time. He and his exploits will be mentioned
again and again. The fall of Babylon to Cyrus is the great event which is here
placed in contrast in this section to the setting up of Zion under the Messiah
and which is behind all of the pleadings to prove God by history and forsake
idolatry. Who else could tell the future things, about the fall of Babylon to
Cyrus, his release of the captives of Israel as well as the Nazarene Savior
who later will call the gentiles into a reestablished Zion, except the one
true God.. The introduction of the future fall of Babylon is in 43:14-21. The
next obscure mention of Cyrus is in 41:25. The next and stunning mention of
Cyrus is in 44:26 - 45:4,5; 45:13, 14; 46:11; 48:14,15. Seeing all these
references together may help.
41:2-3 Who raised
up the righteous man from the east, called him to his foot, gave the nations
before him, and made him rule over kings? he gave them as the dust to his
sword, and as driven stubble to his bow. 3 He pursued them, and passed
safely; even by the way that he had not gone with his feet.
41:25 I have raised up one from the north, and he shall come: from the
rising of the sun shall he call upon my name: and he shall come upon princes
as upon mortar, and as the potter treated clay.
44:26-45:5 That confirmeth the word of his servant, and performeth the
counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited;
and to the cities of Judah, Ye shall be built, and I will raise up the
decayed places thereof: 27 That saith to the deep, Be dry, and I will dry up
thy rivers: 28 That saith of Cyrus, He is my shepherd, and shall perform all
my pleasure: even saying to Jerusalem, Thou shalt be built; and to the
temple, Thy foundation shall be laid. 45:1 Thus saith the LORD to his
anointed, to Cyrus, whose right hand I have holden, to subdue nations before
him; and I will loose the loins of kings, to open before him the two leaved
gates; and the gates shall not be shut; 2 I will go before thee, and make
the crooked places straight: I will break in pieces the gates of brass, and
cut in sunder the bars of iron: 3 And I will give thee the treasures of
darkness, and hidden riches of secret places, that thou mayest know that I,
the LORD, which call thee by thy name, am the God of Israel. 4 For Jacob my
servant's sake, and Israel mine elect, I have even called thee by thy name:
I have surnamed thee, though thou hast not known me. 5 I am the LORD, and
there is none else, there is no God beside me: I girded thee, though thou
hast not known me:
45:13-14 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 labor 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.
46:11 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.
48:14-15 All ye, assemble yourselves, and hear; which among them hath
declared these things? The LORD hath loved him: he will do his pleasure on
Babylon, and his arm shall be on the Chaldeans. 15 I, even I, have spoken;
yea, I have called him: I have brought him, and he shall make his way
prosperous.
3 He
pursued them, and passed safely; even by the way that he had not gone with his
feet. 4 Who has wrought and done it, calling the generations from the
beginning? I the LORD, the first, and with the last; I am he. 5 The isles saw
it, and feared; the ends of the earth were afraid, drew near, and came. 6 They
helped every one his neighbor; and every one said to his brother, Be of good
courage. 7 So the carpenter encouraged the goldsmith, and he that smoothes
with the hammer him that strikes the anvil, saying, It is ready for the
soldering: and he fastened it with nails, so it would not be moved. 8 But you,
Israel, are my servant, Jacob whom I have chosen, the seed of Abraham my
friend. 9 You whom I have taken from the ends of the earth, and called you
from their chief men, and said to you, You are my servant; I have chosen you,
and have not cast you away. 10. Fear not; for I am with you: be not dismayed;
for I am your God: I will strengthen you; yes, I will help you; yes, I will
uphold you with the right hand of my righteousness. 11 Behold, all they that
were incensed against you shall be ashamed and confounded: they shall be as
nothing; and they that strive with you shall perish. 12 You shall seek them,
and shall not find them, even them who fight with you: they that war against
you shall be as nothing, and as a thing of nought. 13 For I the LORD your God
will hold your right hand, saying to you, Fear not; I will help you. 14 Fear
not, you worm Jacob, and you men of Israel; I will help you, says the LORD,
and your Redeemer, the Holy One of Israel. 15 Behold, I will make you a new
sharp threshing instrument having teeth: you shall thresh the mountains, and
beat them small, and shall make the hills as chaff. 16 You shall fan them, and
the wind shall carry them away, and the whirlwind shall scatter them and you
shall rejoice in the LORD, and shall glory in the Holy One of Israel. 17 When
the poor and needy seek water, and there is none, and their tongue fails for
thirst, I the LORD will hear them, I the God of Israel will not forsake them.
18 I will open rivers in high places, and fountains in the midst of the
valleys: I will make the wilderness a pool of water, and the dry land springs
of water. 19 I will plant in the wilderness the cedar, the acacia tree, and
the myrtle, and the oil tree; I will set in the desert the fir tree, and the
pine, and the box tree together: 20 That they may see, and know, and consider,
and understand together, that the hand of the LORD has done this, and the Holy
One of Israel has created it. 21. Produce your cause, says the LORD; bring
forth your strong reasons, says the King of Jacob. 22 Let them bring them
forth, and show us what shall happen: let them show the former things, as they
were, that we may consider them, and know the latter end of them; or declare
us things to come. 23 Tell the symbols of the latter days, that we may know
that you are gods: indeed, make either a good thing or an evil thing, that we
may be amazed, and behold it together. 24 Behold, you are of nothing, and your
work is worthless: he that chooses you is an abomination. 25 I have raised up
one from the north, and he shall come: from the rising of the sun shall he
call upon my name: and he shall come upon princes as upon mortar, and as the
potter treads clay. 26 Who has declared from the beginning, that we may know?
and beforetime, that we may say, He is righteous? yes, there is none that
shows, yes, there is none that declares, yes, there is none that hears your
words. 27 The first shall say to Zion, Behold, behold them: and I will give to
Jerusalem one that brings good tidings. 28 For I beheld, and there was no man;
even among them, and there was no counselor, that, when I asked of them, could
answer a word. 29 Behold, they are all vanity; their works are nothing: their
molten images are wind and confusion.
Isaiah 42
1.
Behold my servant, whom I uphold; my elect, in whom my soul delights; I have
put my spirit upon him: he shall bring forth judgment to the Gentiles. 2 He
shall not cry, nor shout, nor cause his voice to be heard in the street. 3 A
bruised reed shall he not break, and the smoking flax shall he not quench: he
shall bring forth judgment to truth. 4 He shall not fail nor be discouraged,
till he have set judgment in the earth: and the isles shall wait for his law.
5. Thus says God the LORD, he that created the heavens, and stretched them
out; he that spread forth the earth, and that which comes out of it; he that
gives breath to the people upon it, and spirit to them that walk therein: 6 I
the LORD have called you in righteousness, and will hold your hand, and will
keep you, and give you for a covenant of the people, for a light of the
Gentiles; 7 To open the blind eyes, to bring out the prisoners from the
prison, and them that sit in darkness out of the prison house. 8 I am the
LORD: that is my name: and my glory will I not give to another, neither my
praise to graven images. 9 Behold, I declared the former things and they have
come to pass, and new things do I declare: before they spring up I tell you of
them.
Verse 9:
New things:
The new things are
not declared here but they are cause for rejoicing described in the next three
verses. The "new things" are declared in 48:6 where he incredibly names
Nazareth.
10 Sing
to the LORD a new song, and his praise from the end of the earth, you that go
down to the sea, and all that is in it; the isles, and the inhabitants of
them.
Verse 10:
Sing a new song:
It has been
suggested that this refers to the time after the second coming of Christ as
the final results of the Messiah's visit. From chapter 40 onward the new
section is decidedly messianic from the announcement of the Baptist's ministry
through the personality and manners of the Messiah and His conquest of all
through chapters 40 to 43. The first part of chapter 42 describing his
speaking and servanthood and especially the call of the Gentiles establishes
that the Messiah is spoken of. Especially pregnant with meaning is verse 6
which contains the mystical word "Nazar" and can be translated "I will make
you a Nazarene and give you for a covenant and light of the Gentiles." There
is no good reason to translate the word "keep" except that they don't know
what else to do with it. The passive participle of the same word is "Nazareth"
[Heb. netsuroth] 
and where THE LORD shows
them the "new things" mentioned in verse 9 --- They are declared to them in
48:6,--there the new things are "hidden things" or "Nazareth" The translators
really didn't know what to do with the word in that verse either. It is not
related to anything remotely like "hidden things" in any literature past or
present. Isaiah identifies Nazareth and Nazarene and relates them to the
Messiah in 42:6 and 48:9. But that is not what we address here. There are two
messianic visitations spoken of in this section. The first is identified by
the Almighty as Cyrus the Persian who will restore the faithful remnant to
their land and a glorified period of rebuilding the nation. Even though it is
possible for rejoicing relating to the second of the messianic visits to
extend to the final results i.e. second coming -- there are no second coming
references in Isaiah that I have been able to identify. Isaiah speaks of a
dual glorification of the remnant, the major one in the coming of the Messiah
who will set up Zion which admittedly is transcendent, but the conditions
Isaiah sees are those of the call of the Gentiles into Zion and the glories
that accompany the messianic completion of the national hope at the end of the
Assyrian and Babylonian oppression, and "in those days and at that time" there
would be a time worth singing about. That has already and is still happening
and many of us are still singing about it. These passages [42:10-13] sound
like "When the Messiah comes we will rejoice and carry the message,
evangelizing to the ends of the earth." The only "end time" prophecies seen in
Isaiah are from chapters 24 to 27 which describe the end of the world, the
final judgement, the resurrection from the dead and the end of Satan. 27
describes the end of Satan in the first verse followed by the assurance for
the rest of the chapter that the Nazarene vineyard [Nazar is used twice in
27:3 relating to the vineyard, the church] will endure through it all. And
even though the admonition to identify the vineyard and "sing to it" is
mentioned after the destruction of Satan, (27:2,3) it is only in that position
to assure us that that which started at the first coming of Jesus, when the
word of the Lord went forth from Mt Zion, is to endure and transcend. The
first coming of Jesus and the events surrounding Calvary still inspire the
loftiest human thoughts and the greatest music. "Sing to the vineyard,"-- not,
as I see it,-- to the second coming.
11 Let
the cities of the wilderness lift up their voice, the villages that Kedar
inhabits: let the inhabitants of the rock sing, let them shout from the top of
the mountains. 12 Let them give glory to the LORD, and declare his praise in
the islands. 13. The LORD shall go forth as a mighty man, he shall stir up
jealousy like a man of war: he shall cry, even, roar; he shall prevail against
his enemies. 14 I have held my peace a long time; I have been still, and
refrained myself: now will I cry like a travailing woman; I will destroy and
devour at once. 15 I will lay waste mountains and hills, and dry up all their
vegetation; and I will make the rivers islands, and I will dry up the pools.
16 And I will bring the blind by a way that they knew not; I will lead them in
paths that they have not known: I will make darkness light before them, and
crooked things straight. These things will I do to them, and not forsake them.
17 They that trust in graven images shall be turned back, they that say to the
molten images, you are our gods, shall be greatly ashamed,, . 18. Hear, you
deaf; and look, you blind, that you may see. 19 Who is blind, but my servant?
or as deaf as my messenger that I sent? who is as blind as he that is perfect,
and as blind as the LORD'S servant? 20 Seeing many things, but you observe
not; opening the ears, but he hears not. 21 The LORD is well pleased for his
righteousness' sake; he will magnify the law, and make it honorable. 22 But
this is a people robbed and spoiled; all of them are snared in holes, and they
are hid in prison houses: they are for a prey, and none delivers; for a spoil,
and none says, Restore. 23 Who among you will give ear to this? who will
listen and hear for the time to come? 24 Who gave Jacob for a spoil, and
Israel to the robbers? did not the LORD, he against whom we have sinned? for
they would not walk in his ways, neither were they obedient to his law. 25
Therefore he has poured upon him the fury of his anger, and the strength of
battle: and it has set him on fire round about, yet he knew not; and it burned
him, yet he laid it not to heart.
Isaiah 43
1. But
now thus says the LORD who created you, O Jacob, and he that formed you, O
Israel, Fear not: for I have redeemed you, I have called you by your name; you
are mine. 2 When you pass through the waters, I will be with you; and through
the rivers, they shall not flow over you: when you walk through the fire, you
shall not be burned; neither shall the flame light upon you. 3 For I am the
LORD your God, the Holy One of Israel, your Savior: I gave Egypt for your
ransom, Ethiopia and Sheba for you. 4 Since you were precious in my sight, you
have been honorable, and I have loved you: therefore will I give men for you,
and people for your life. 5 Fear not: for I am with you: I will bring your
seed from the east, and gather you from the west; 6 I will say to the north,
Give up; and to the south, Keep not back: bring my sons from far, and my
daughters from the ends of the earth; 7 Even every one that is called by my
name: for I have created him for my glory, I have formed him; yes, I have made
him. 8. Bring out the blind people that have eyes, and the deaf that have
ears. 9 Let all the nations be gathered together, and let the people be
assembled: who among them can declare this, and show us former things? let
them bring on their witnesses, that they may be justified: or let them hear,
and say, It is truth. 10 You are my witnesses, says the LORD, and my servant
whom I have chosen: that you may know and believe me, and understand that I am
he: before me there was no God formed, neither shall there be after me. 11 I,
even I, am the LORD; and beside me there is no savior. 12 I have declared, and
have saved, and I have showed, when there was no strange god among you:
therefore you are my witnesses, says the LORD, that I am God. 13 Yes, before
the day was I am he; and there is none that can deliver out of my hand: I will
work, and who shall stop it? 14. Thus says the LORD, your redeemer, the Holy
One of Israel; For your sake I have sent to Babylon, and have brought down all
their nobles, and the Chaldeans, whose cry is in the ships.
Verse 14:
Babylon:
The section beginning with Isaiah 40 and extending through 49 blends and
merges the four themes of: 1. The foolishness of idolatry; 2. The proof that
YHWH is the only God by predicting the history of Cyrus the Persian who will
release the Jews from their Babylonian captivity which has already been
predicted (39:6-8). 3. The fall of Babylon and: 4. The final outcome of all:
the setting up of Zion by the Messiah and the call of the Gentiles into Zion.
Here in verse 14 is the first mention in this section (40-49) that refers
directly to Babylon. The rise and fall of Babylon and the captivity of the
Jews has already been covered by Isaiah in chapters 13 and 14; also in
21:1-10; 39:6-8. The other references to Babylon in this section are 46:1,2;
47:1-15; 48:14; 48:20.
15 I am
the LORD, your Holy One, the creator of Israel, your King. 16 Thus says the
LORD, which makes a way in the sea, and a path in the mighty waters; 17 Which
brings forth the chariot and horse, the army and the power; they shall lie
down together, they shall not rise: they are extinct, they are snuffed out
like a wick. 18 Do not bring to mind the former things, neither consider the
things of old. 19 Behold, I will do a new thing; now it shall spring forth;
shall you not know it? I will even make a way in the wilderness, and rivers in
the desert. 20 The beast of the field shall honor me, the dragons and the
owls: because I give waters in the wilderness, and rivers in the desert, to
give drink to my people, my chosen.
Verses 19
and 20:
Desert In Hebrew the word "desert" in the phrase "rivers in the desert" is "Jeshimon"
used also in Numbers and I Samuel (see 1 Sam 23:19,24) as a place name which
describes the wilderness of Judea, south of Jerusalem between Hebron and the
Dead Sea which is a desolate desert place indeed.
21 This
people have I formed for myself; they shall show my praise. 22. But you have
not called upon me, O Jacob; but you have been weary of me, O Israel. 23 You
have not brought me even the small cattle of your burnt offerings; neither
have you honored me with your sacrifices. I have not caused you to serve with
an offering, nor wearied you with incense. 24 You have bought me no sweet cane
with money, neither have you filled me with the fat of your sacrifices: but
you have made me to serve with your sins, you have wearied me with your
iniquities. 25 I, even I, am he who blots out your transgressions for my own
sake, and will not remember your sins. 26 Remind me, let us judge together:
explain how you are justified. 27 Your first father has sinned, and your
teachers have transgressed against me. 28 Therefore I have profaned the
princes of the sanctuary, and have given Jacob to the curse, and Israel to
reproaches.
Isaiah 44
1. Yet
now hear, O Jacob my servant; and Israel, whom I have chosen: 2 Thus says the
LORD who made you, formed you from the womb, and who will help you; Fear not,
O Jacob, my servant; and you, Jeshurun, whom I have chosen.
Verse 2:
Jeshurun:
From "yashar" plus an affectionate diminutive ending meaning "straight" or
upright. The passive participle as a name means that she has been made
straight, i.e. "having been straightened." It implies that she had been
crooked previously. Thus it speaks of the condition of Israel at any time
including in Isaiah's day and looks forward to the future when God will have
completed his will with his people Israel. The word used as a term of
affection by YHWH for Israel is also found in Deut 32:15, 33:5, 33:26
3 For I
will pour water upon him that is thirsty, and floods upon the dry ground: I
will pour my spirit upon your seed, and my blessing upon your offspring: 4 And
they shall spring up as among the grass, as willows by the water courses. 5
One shall say, I am the LORD'S; and another shall call himself by the name of
Jacob; and another shall subscribe with his hand to the LORD, and surname
himself by the name of Israel. 6 Thus says the LORD the King of Israel, and
his Redeemer the LORD of hosts; I am the first, and I am the last; and beside
me there is no God. 7 And who is like me, who can call, and explain, and
arrange before me the things that have happened since I placed the people of
antiquity? Let them show to us the things that are in the near and the distant
future.
Verse 7:
Antiquity...Future:
This chapter, which
is largely a description of the foolishness of making a "god" out of a piece
of stone, wood or metal, predicates the contrast between a foolish idol and
the everlasting God in the fact that YHWH has revealed the history of the
worlds before the flood (here called am-'olam
literally:
people of the ages or eternity) He not only reveals the remote past to his
people Jacob but he also reveals the future to the same people. To illustrate
this element of future revelation, (among other things in Isaiah see the
astounding revelation of 48:6). In this chapter YHWH reveals the most
incredibly accurate outline of Cyrus, future king of Persia. (See verse 28
below and ff.)
8 Fear
you not, neither be afraid: have I not made it known to you from that time,
and have told it? you are even my witnesses. Is there a God beside me? I do
not know any stone god. 9. They that make a graven image are all of them
vanity; and their delectable things shall not profit; and they are their own
witnesses; they do not see nor know; that they may be ashamed. 10 Who forms a
god, or casts a graven image that gives no profit? 11 Behold, all his
companions shall be ashamed for the workmen are mere humans; When they gather
themselves together and stand up they shall be terrified and suffer shame
together. 12 The iron worker works with tongs in the coals, and fashions it
with hammers, and works it with the strength of his arms: he is hungry, and
his strength fails: he drinks no water, and is faint. 13 The carpenter
stretches out his ruler; he marks it out with a line; he fits it with planes,
and he marks it out with the compass, and makes it in the shape of a man,
according to human excellence, so it may abide in the home. 14 He hews down
cedars, and takes the cypress and the oak, which he strengthens for himself
among the trees of the forest: he plants an ash, and the rain nourishes it. 15
Then it shall be used for a man to burn: because he will take a piece, and
warm himself; yes, he kindles it, and bakes bread; yes, he makes a god, and
worships it; he makes of it a graven image, and falls down before it. 16 He
burns part of it in the fire; with part of it he eats flesh; he roasts meat,
and is satisfied: he warms himself, and says, Ah, I am warm, I have seen the
fire: 17 And with the residue he makes a god, even his graven image: he falls
down before it and worships it and prays to it, and says, Deliver me; for you
are my god. 18 They have not known nor understood: for he has shut their eyes,
so they cannot see; and their hearts, so they cannot understand. 19 And none
considers in his heart, neither is there knowledge nor understanding to say, I
have burned part of it in the fire; also I have baked bread upon the coals of
it; I have roasted flesh, and eaten it: and shall I make the residue of it an
abomination? shall I fall down to the stock of a tree? 20 He feeds on ashes: a
deceived heart has turned him aside, so that he cannot deliver his soul, nor
say, Is this not a fraud in my right hand? 21. Remember these, O Jacob and
Israel; for you are my servant: I have formed you; you are my servant: O
Israel, you shall not be forgotten by me. 22 I have blotted out, as a thick
cloud, your transgressions, and, as a cloud, your sins: return to me; for I
have redeemed you. 23 Sing, O you heavens; for the LORD has done it: shout,
you lower parts of the earth: break forth into singing, you mountains, O
forest, and every tree there: for the LORD has redeemed Jacob, and glorified
himself in Israel. 24 Thus says the LORD, your redeemer, and he that formed
you from the womb, I am the LORD who makes all things; who stretches forth the
heavens alone; who spreads abroad the earth by myself; 25 Who frustrates the
tokens of the liars, and makes diviners mad; who turns wise men backward, and
makes their knowledge foolish; 26 Who confirms the word of his servant, and
performs the counsel of his messengers; The one saying to Jerusalem, You shall
be inhabited; and to the cities of Judah, you shall be built, and I will raise
up your decayed places:
Verse 26:
The One saying
In Hebrew the participle "ha-omer" is accurately translated here and may refer
to the "messenger" Cyrus although the rest of the participles have YHWH as the
subject. In verse 28 below it is confirmed that YHWH put this message into
Cyrus' mouth.
Verse 26:
You shall be inhabited:
This is one of those
characteristic prophecies of Isaiah. The Seer predicts the rehabilitation of
the forsaken city of Jerusalem and the rebuilding of the city as well as the
towns of Judah. Isaiah thereby implies the destruction of the kingdom of Judah
and her cities and the exile by predicting the return of the exiles to the
same city which was abandoned as well as the rebuilding of the nation. This
was accomplished after the 70 years of Babylonian exile which was ended by
Cyrus which Isaiah predicts in the following verses. The purpose of the
precision of these predictions, even to calling Cyrus by name in the next
verse, is to offer proof that God will perform the good works which are
promised for his people and would hardly seem possible during the time of
extinction of statehood for Israel and Judah. Who would believe during the
exile, with or without these prophetic assurances, that there would be a
second commonwealth joining all 12 tribes into one nation and a second temple?
Only those who put their faith in the future of "Zion" and did not "look to
the earth" for answers and as Isaiah puts it, those who trust in Zion, would
have the confidence in God's purpose. To confirm that YHWH is the only God he
calls the name of Cyrus and gives specific descriptions of the things that he
will undertake.
27 Who
says to the deep, Be dry, and I will dry up your rivers:
Verse 27:
Dry up your rivers:
In the context of
using Cyrus as His Messiah (see note under 45:1 below) and of describing the
things that Cyrus would do (next verse) Cyrus is said to "dry up rivers."
Herodotus tells how Cyrus, upon losing his favorite steed when attempting to
cross the torrent of a tributary of the Tigris punished the river with his
troops by spending the whole summer digging 360 separate channels (I:190) to
divert the waters of the river and make it so "a woman could get over without
difficulty." Cyrus also redivided the Euphrates in a number of channels to
subdue it and rediverted the river into an old lake bed which has been dug out
in a previous generation before the fall of Nineveh. (See Herod 1:179-185)
Diverting the river into the empty lake bed that had been previously dug by
Nitocris (Herod 1:185) lowered the level of the Euphrates so that Cyrus' army
could go under the walls of Babylon in the semi dry river bed in water no
deeper "than a man's thighs" is recorded in Herod. 1:190-192).
28 Who
says of Cyrus, he is my shepherd, and shall perform all my pleasure: even
saying to Jerusalem, you shall be built; and to the temple, your foundation
shall be laid.
Verse 28:
Who says of Cyrus:
The record of the
decree to rebuild the Temple can be found in 2 Chron. 36:22, 23; Ezra 1:1, 2
with several other references in Ezra. The precision of the prediction made by
Isaiah about 720 BC concerning events following 536 BC more than 184 years
later is illustrated here and by the subsequent history. Cyrus reversed the
policy of moving and resettling captive nations in unfamiliar places to keep
them submissive, which policy had been started by the Assyrians and improved
on by the Chaldeans. Ending this period, Cyrus declared the policy of
restoring the captive nations to their homelands where possible.
There a replica of a well preserved cylinder seal from Cyrus in the Yale
University Library now in the British Museum in London, which contains his
commands to resettle the captive nations. Cyrus died within 5 years of the
decree to rebuild Jerusalem and thus he served YHWH exactly as the prophecy
says. Cyrus commanded the return and rebuilding and that the Temple be
"founded." He did not live to see the Temple built nor the structure to rise
above the foundations. So precise is the prophecy!
Isaiah 45
1. Thus
says 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, to open before
him the two doored gates; and the gates shall not be shut;
Verse 1:
To Cyrus his anointed 
"le meshicho le Koresh," literal Hebrew is "to his Messiah to Cyrus." The LXX
has 
"to christo mou koro," lit. Grk "to my Christ
Cyrus" Cyrus is called by name and his mission for God is described in detail
before he was born. That God knows the personalities of men's lives before
they are conceived is awe inspiring and should fill one with the fear of God.
This is certainly proof to those listening that YHWH is God and there is none
other! Cyrus is the only secular king who is called the anointed or messiah of
God. This may be because Cyrus is the instrument of the return to Zion, and
the land of Palestine which is the province of the Messiah in many passages.
Verse 1:
Two Doored Gates
These gates are described in this prophecy in great detail and here the detail
that they were not a single door is added.
Verse 1:
Gates shall not be shut:
Cyrus’ most
important moment – in preparation for completing his greatest work for God,
that is the decreeing of the return of the nation and the rebuilding of
Jerusalem and the Temple – was the conquest of the city of Babylon. How Cyrus
diverted the river to make it possible to enter the city is described above.
The river went through the middle of the city and its banks were walled on
either side with periodic huge gates of brass which would be used to shut out
an invader in just such an assault as was raised by Cyrus. Herodotus in
recording the history of the event includes these words:
"If the
Babylonians had learnt what Cyrus was doing they could have let the Persians
enter then, by shutting the Gates which led to the water side and manning
the walls on either side of the river they could have caught them in a trap
and wiped them out. But as it was they were taken by surprise. The
Babylonians themselves say that owing to the great size of the city the
outskirts were captured without the people in the center knowing anything
about it; there was a festival going on, and even while the city was falling
they continued to dance and enjoy themselves, until hard facts brought them
to their senses." (Herod 1:193)
The fall of the city
and the festival going on at the same time is described by Daniel who was
there and told Belshazzar that the city was to be taken by the Medes and
Persians the same night. The historical description of Herodotus perfectly
supports what Isaiah wrote about the event before it happened and verifies
what Daniel wrote about in Daniel 5 when he was an eyewitness.
2 I
will go before you, and make the crooked places straight: I will break in
pieces the gates of brass, and cut apart the bars of iron: 3 And I will give
you the treasures of darkness, and hidden riches of secret places, that you
may know that I, the LORD, who calls you by your name, am the God of Israel. 4
For my servant Jacob's sake, and Israel my elect, I have even called you by
your name: I have surnamed you, though you have not known me.
Verse 2:
Gates of Brass (or bronze):
The accuracy of the things faced by Cyrus and what he would overcome no doubt
convinced him of the integrity of the Isaiah prophecy. He was to find not only
open gates but over come Gates of brass. Herodotus' description of the walls
and gates of Babylon makes an interesting insertion at this point.
"Babylon
lies in a wide plain, a vast city in the form of a square with sides nearly
fourteen miles long and a circuit of some 56 miles, and in addition to its
enormous size it surpasses in splendor any city of the known world. It is
surrounded by a broad, deep moat, full of water and within the moat there is
a wall 50 royal cubits high (approx 80 feet, ed note) .. The soil dug out of
the moat was used to build the wall. While the digging was going on the dirt
that was shoveled out was formed into bricks, which were basked in an oven
as soon. as they were made; then using hot bitumen (a natural product of
crude oil, ed) for mortar the workmen began by building parapets along each
side of the moat, and then went on to erect the actual wall. In both cases,
they laid rush mats between every 30 courses of brick. On the top of the
wall they constructed along each edge, a row of one room buildings facing
inward with enough space between for a four horse chariot to turn. There are
100 gates in the circuit of the wall, all of bronze with bronze uprights and
lintels. ...The Euphrates, a broad deep swift river which rises in Armenia
and flows into the Persian Gulf, runs through the middle of the city and
divides it in two. The wall is brought right down to the water on both sides
and at an angle to it there is another wall on each bank build of baked
bricks without mortar running through the town. There are a great many
houses of three and four stories. The main streets and side streets which
lead to the river are all dead straight, and for every one of the side
streets or alleys there was a bronze gate in the river wall by which the
water could be reached." (emphasis mine) Herod. Book I:179
5. I am
the LORD, and there is none else, there is no God beside me: I girded you,
though you have not known me: 6 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. 7 I form the light, and create darkness: I make peace, and create
evil: I the LORD do all these things.
Verse 6:
Create evil:
Delitzsch, we agree,
properly thinks this a reference to oppose the false doctrine of Dualism which
would be the religion of Cyrus' Zoroastrian roots. In that system there are
two equal gods, one who is in charge of good and light while the other is the
champion of darkness and evil. The Sovereign YHWH declares that all that
exists is His responsibility even evil. There is therefore no evil sovereign.
The choice to do good cannot exist without its opposite of evil. God did not
commit evil acts but created the possibility of evil when he gave mankind free
will.
8 Drop
down, you 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. 9 Woe to him that strives with
his Maker! Let the potsherd strive with the potsherds of the earth. Shall the
clay say to him that fashions it, What are you making? or your work, He has no
hands?
Verse 9:
Woe to the one striving against his maker:
This admonition is
for Cyrus. His task that God has made for him is required and he is warned not
to question it. That the context continues to be instructions and revelations
to Cyrus is seen in the continuing reference to Cyrus and his work in verse 13
below where it is repeated that he will cause the city to be built and the
captives to be released.
10 Woe
to him that says to his father, What did you beget? or to the woman, What have
you brought forth? 11. Thus says the LORD, the Holy One of Israel, and his
Maker, Ask me of things to come concerning my sons, and concerning the work of
my hands command 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 my captives go, not for price
nor reward, says the LORD of hosts. 14 Thus says the LORD, The labor of Egypt,
and merchandise of Ethiopia and of the Sabeans, men of stature, shall come
over to you, and they shall be yours: they shall come after you; in chains
they shall come over, and they shall fall down to you, they shall make
supplication to you, saying, Surely God is in you; and there is none else,
there is no God.
Verse 14:
Egypt, Ethiopia, and Arabia:
Assurance is given
here to Cyrus in prophecy. According to Herodotus (Book I:174-178) he captured
the eastern provinces of Media and Persia and the Punjab as far as the Indus
River first and then turned to Babylon and Palestine where Daniel would show
him these passages. He would afterward turn his attention to Egypt, Arabia and
Ethiopia with the assurance that these verses contain. They told him the rest
of the nations would totally and unconditionally submit to him, which was the
case.
15
Truly you are a God who hides yourself, O God of Israel, the Savior. 16 The
makers of idols shall be ashamed, and also confounded, all of them: they shall
go to confusion together. 17 But Israel shall be saved in the LORD with an
everlasting salvation: you shall not be ashamed nor confounded world without
end. 18 For thus says the LORD creator of the heavens; God himself who formed
the earth and made it; he has established it, he did not create it in vain, he
formed it to be inhabited: I am the LORD; and there is none else.
Verse 18:
In vain:
Although often used by those who believe in a pre-adamic race this verse is
not teaching that doctrine. Even though the word "vain" (tohu) is translated
void or empty in Gen. 1:2 and some say that the verse means that the earth
became empty after the original creation and according to them Genesis 1 is an
account of recreation after the rebellion of Satan in a first creation. We
consider this a "far-fetched" idea not supported by the scriptures. The word
in question could just as easily be correctly translated unprofitable which is
the meaning it has in the next verse where it says that YHWH did not say to
Jacob "Seek me in vain.". In other words God created the earth with a purpose
of it being inhabited. That he made the earth to be inhabited is attested by
daily experience of all environments on the earth being able to support life.
At the time of this writing space exploration advocates are alive with the
possibility that life may exist on Mars and that men may colonize it. Lost in
this fervor are the facts that equatorial Martian territory is colder than the
Antarctic and the winds are stronger and the storms more severe. It is easier
to colonize and sustain a colony in the coldest part of the Antarctic than on
the warmest part of Mars. God made the earth to have a balanced eco-system
which supports and sustains life. That is the meaning of "He made the earth to
be inhabited." Even if humans can create a limited shell in which to live on
Mars it is obvious that God did not make it to be full of life and to be
inhabited.
19 I
have not spoken in secret, in a dark place of the earth: I did not say in vain
to the seed of Jacob, Seek me; I the LORD speak righteousness, I declare
things that are right. 20. Assemble yourselves and come; draw near together,
you that are escaped of the nations: they have no knowledge that set up the
wood of their graven image, and pray to a god that cannot save. 21 Proclaim,
and bring them near; let them take counsel together: who has declared this
from ancient time? who has told it from that time? Have not I the LORD? and
there is no other God beside me; a just God and a Savior; there is none beside
me. 22 Look to me, and be saved, all the ends of the earth: for I am God, and
there is no one else. 23 I have sworn by myself, the word is gone out of my
mouth in righteousness, and shall not return empty, That to me every knee
shall bow, every tongue shall swear. 24 Surely, one shall 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. 25 In the LORD shall all the seed
of Israel be justified, and shall glory.
