Matthew Poole and continuators on Isaiah 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 loyns of kings to open before him the two leaved gates , and the gates shall not be shut.

i. e. His King, whom God hath designed, and separated, and fitted, in all respects, for his Work and Service; in which, and such like Respects, divers Persons are said to be Anointed, who never had any material Oyl poured upon them, as the King of Tyrus, Ezek. 28. 14. and Christ, Isa. 61. 1. and Zerubbabel, Zech. 4. 14. and Christians, 2 Cor. 1. 21. 1 Ioh. 2. 27. And they are thus called by way of allusion to the practice of the Iews, whose Kings were frequently Anointed, 1 Sam. 10. 1. and 16. 13. &c.

Or, Strengthned: whom I will powerfully assist, teaching his Hands to War, as the Phrase is, Psal. 18. 34. supporting and directing his right Hand to strike home.

The Babylonians, and those other Nations which were Confederate with them, and fought for them, as may be gathered from Ier. 51. 9.

I will weaken them, for a Mans strength consists much in his Loyns, and receiveth some advantage by the girding of his Loyns: Or, I will take away their Girdle, which was about their Loyns; to wit, their Power and Authority, whereof that was an Ensign, of which, see on Iob. 12. 18. Isa. 22. 21.

The great and magnificent Gates of their Cities and Palaces, which shall be opened to him as Conqueror.

Marginal references: Or, strengthened.; Dan. 5. 6.

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 .

To remove all obstructions, and to prepare the Way for thee, as it follows.

I will Destroy all them that oppose thee, and carry thee through the greatest difficulties.

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.

Such as have been stored up, and long kept in dark and secret Places, as well in Babylon, Ier. 50. 37. and 51. 13. as in other Countries, which Cyrus Conquered; and from which he took infinite Treasures, as Pliny and others relate.

By the accomplishment of these Predictions.

Marginal references: Or, name thy name, Chap. 44. 2.

4. For Jacob my servants sake, and Israel mine elect, I have even called thee by thy name : I have sirnamed thee, though thou hast not known me .

I have called thee to this Honour, and that by name; not for thy sake, but for Israels sake: Therefore do not despise them, thou wilt find them a poor and inslaved People, neither be puffed up into a great Opinion of thy self.

I knew, and called thee by name, when thou didst neither know nor think of me; nay, when thou hadst no Being.

5. I am the LORD, and there is none else, there is no God besides me: I girded thee , though thou hast not known me.

I made thee strong and active, and fitted, and disposed thee for these great and warlike Enterprizes. For these were the uses and significations of girding in Scripture: See 1 Kings 20. 11. Psal. 18. 32. and 45. 3.

Marginal references: Deut. 4. 35, 39. & 32 39. Chap. 44. 6.; Ver. 14, 18, 21.

6. That they may know from the rising of the sun, and from the west, that there is none besides me, I am the LORD, and there is none else.

That all Nations may know it by my foretelling of these things so long before-hand; and by the wonderful Success that I shall give thee, and by my over-ruling thine Heart, and Counsels, and Victories, to the deliverance of my People according to my Promise.

7. I form the light, and create darkness : I make peace, and create evil: I the LORD do all these things.

All mens Comforts and Calamities come from my Hand.

Marginal references: Amos 3. 6.

8. Drop down, ye heavens from above, and let the skies pour down righteousness ; let the earth open , and let them bring forth salvation , and let righteousness spring up together : I the LORD have created it .

The righteous and gracious Acts of God for his People, shall be so many and illustrious, as if God rained down showers of righteousness out of Heaven.

Open it self either to receive those showers of righteousness be poured down from Heaven; or to bring forth those Fruits which might be expected from such Showers.

The Heavens and the Earth conspiring together

The Redemption of God's people.

Together with Salvation. Whereas Persons or People are sometimes delivered from their Troubles by unjust Courses; this shall be effected with Righteousness, both on God's part, who will hereby assert his own Justice and Faithfulness to his People; and on Cyrus his part, who will do a most righteous and worthy Action in rescuing a righteous and oppressed Nation from cruel Tyrants and Oppressors.

This great Work of Salvation and Righteousness; whereof, though Cyrus is the Instrument, I am the chief Author.

Marginal references: Chap. 51. 11.

9. Wo unto him that striveth with his maker : let the potsherd strive with the potsherds. of the earth : shall the clay say to him that fashioneth it, What makest thou? or thy work , He hath no Hands ?

This wo is denounced; Either 1. against those Iews who hearing this and many other Prophecies, and Promises of their deliverance out of Captivity, and yet continuing in Captivity, were ever prone to distrust God, and to murmure at him for punishing them so grievously, and for not making more speed to deliver them. Or 2. against the Babylonians, the great opposers of Cyrus, and of the deliverance of God's People, whom they were resolved to keep in Bondage, in spight of God and Men. And therefore, as God here makes many glorious Promises to Cyrus, in order to this Work, so he pronounceth a Curse upon them, who should indeavour to hinder it; and admonisheth the Babylonians, That they did not onely fight against Cyrus, a Man like themselves, but against God, the Maker and Governor of the World. For what Nebuchadnezzar spoke with respect to those three Jews, Dan. 3. 15. the Babylonians spoke in their Hearts, in reference to the People of the Iews, Who is that God that shall deliver you out of my hands?

Contend, if you please, with your fellow Creatures, but not with your Creator.

He turneth his Speech to the Potter, of whom he spake in the Third Person in the foregoing Clause; such sudden Changes of Persons being usual in Prophetical Writings.

The Potter that made me, had no hands, i. e. no ability or skill to make good Work.

Marginal references: Chap. 29. 16. Jer. 18. 6. Rom. 9. 20.

10. Wo unto him that saith unto his Father, What begettest thou? or unto the woman, What hast thou brought forth ?

As it were an absurd and impudent Thing, for a Child to quarrel with his Parents, either simply for Begetting him, or for Begetting him of this or that Sex, contrary to his desire; no better is it for any Persons to quarrel with God the Maker and Father of all things, as God is called, 1 Cor. 8. 6. for disposing of them and their Affairs, by his Providence, as he sees fit, and otherwise than they desire or expect; as the Iews quarrelled with God, for bringing them into Captivity; and the Babylonians, for Translating the Empire from them to the Persians.

11. Thus saith the LORD, the holy One of Israel, and his maker ; Ask me of things to come concerning my sons, and concerning the work of my hands command ye me .

Israels Maker, who not onely Created him, as I did all others, but made him a new Creature, and a peculiar People to my self.

The Words thus rendred, contain a concession or permission; and the Sence may be this, Although the Potter doth not give an account to the Clay, nor Parents to their Children; yet I will so far condescend to you, as to be at your Command in this matter, to give you an account of these great Actions of mine, for which you quarrel with me. As for the Expression, Command ye me, though it seem to be harsh, yet there are instances in Scripture of such wonderful Condescentions, as when it is said, that The Lord will make his People in Heaven to sit down to meat, and will come forth and serve them, Luk. 12. 37. But the Words seem to be better rendred interrogatively, as they are in the Margent, and by some other Interpreters, Do you, or, will you ask me of things to come concerning my Sons, and concerning the work of mine hands will ye command me? Will you not allow me that Liberty which your selves take, of disposing of my own Children and Works, as I see fit? Must I give you an account of, these matters? Will you set Bounds to me by your commands, that I shall do this, and not that according to your good pleasure? This is intolerable boldness in you; and yet I am able to give a good account of my Actions. And the Account is given in the following Verse.

Marginal references: Heb. do they ask me of things to come concerning my Sons, and concerning the work of my hands will ye 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 .

They are wholly and solely my Creatures, and therefore absolutely at my disposal.

I have commanded them to be, or made them by my Command, or the Word of my Power: Compare Psal. 148. 5.

13. I have raised him up in righteousness , and I will direct all his ways : he shall build my city, and he shall let go my captives, not for price nor reward , saith the Lord of hosts.

Cyrus, who was named before, ver. 1.

Not in a way of absolute Soveraignty, as I might have done, but most justly, to punish the wicked Babylonians, to plead the Cause of the innocent oppressed Ones, to manifest my own Righteousness, and Truth, and Goodness.

Guide and assist him in all his Travels and Marches, in all his Attempts, and Battels, and Sieges, crowning him with Success in all his undertakings.

Freely without requiring any Ransome for or from them, as is usual in such cases. Such an exact Prediction of these things which depended wholly upon the Mind and Will of Cyrus, is mentioned here, as an infallible Evidence of the certainty of God's foreknowledge, and of his being the onely true God; because Idols could discover no such things, at such a distance of time.

Marginal references: Or, make straight.; 2 Chron. 36. 22, 23. Ezra 1. 1. Chap. 44. 28.; Chap. 52. 3.

14. Thus saith the LORD, The labour of Egypt , and merchandise of Ethiopia, and of the Sabeans, men of stature shall come over unto thee , and they shall be thine, they shall come after thee, in chains they shall come over : and they shall fall down unto thee, they shall make supplication unto thee saying, Surely God is in thee , and there is none else, there is no God .

The wealth gotten by their labour.

A tall and strong people, who yet shall use their strength not to oppose thee but to serve thee, and to bring their labour to thee.

Either, 1. To thee O Cyrus: Because thou wast so generous as to dismiss my people freely, I will give thee another, and a better recompence, even the labour of Egypt, &c. Or, 2. to thee, O my City, or my Captivity or Captive People. For it is not to be neglected, that there are no less than six pronouns in this verse, all which are of the feminine gender; which seems not to agree to Cyrus. It is true which is objected by the most learned Author of this part of the English Annotations, that the Scripture oft speaks of States and Kingdoms in the Feminine gender; but when it speaks of any particular King or Emperour, it constantly speaks of him in the Masculine gender, as it doth of Cyrus in this very Chapter, ver. 1. and elsewhere. And thus the sence of the place seems to be this, Ierusalem shall not onely be rebuilt, but the Wealth and Glory of other Countryes shall be brought to it again, as it was in former times. Which although it was in part verified in Ierusalem, yet it was much more fully accomplished in the Church of the Gospel, which is oft expressed in Scripture under the name of Ierusalem; and in the Accession of the Gentiles to that Church which began in Ierusalem, and from thence spread it self into all the parts of the World. And this sence seems best to agree with the latter part of this and with the following verse, as we shall see.

They shall be taken captive by thee, and willingly submit themselves to thee. Which was accomplished in the Conversion of the Gentiles, whose Subjection to Gods Church is oft expressed in Scripture under such Metaphors as this; as Psal. 45. 5. and 149. 8, &c. Psal. 68. 18. compared with Eph. 4. 8.

To obtain thy favour and society.

Or, with thee. We plainly discern that God is on thy side, or in the midst of thee; and therefore we desire to joyn our selves with thee.

We are now convinced, that thou art the onely true God, and that Idols are vain and empty nothings. Which was but very obscurely fulfilled in Cyrus his time, but was most evidently and eminently accomplished in the days of the Messiah, of whom Cyrus was a Type; as also this deliverance of the Iews from Babylon by Cyrus, was a Type of the Redemption of Gods People by Christ.

Marginal references: Or, and the Sabeans, men of stature, so Gr.; Chap. 60. 14; 1 Cor. 14. 25 Ver. 5.

15. Verily thou art a God that hidest thy self , O God of Israel the Saviour.

These are the words of the Prophet drawn from him by the contemplation of the great and various works and dispensations of God towards his Church, and in the World.

To wit, from thy people for a season: Thy counsels are deep and incomprehensible, thy wayes and carriages are past finding out, and full of beautiful variety: Sometimes thou hidest thy face, and withdrawest thy help from thy people, and sometimes thou dost shew thy self to be their God and Saviour, as it follows. And therefore it is meet that we should patiently wait for the accomplishment of these glorious things here promised to us. And this admonition is most fitly inserted here, to prevent the mistakes of Gods people, and to intimate, that these promises were not to be speedily executed, but that they must expect and prepare for many and sharp afflictions, before that time should come, which yet should end in their Salvation.

Marginal references: * Chap. 8. 17.

16. They shall be ashamed, and also confounded all of them: they shall go to confusion together that are makers of Idols.

The Idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse.

Either the artificers, or the chief masters who set them on work, and consequently all their Worshippers; although the Makers being most guilty, and the cause of the sins of others, might justly expect an higher degree of confusion.

Marginal references: Chap. 44. 11.

17. But Israel shall be saved in the LORD with an everlasting Salvation : ye shall not be ashamed nor confounded world without end.

Not for a short time, as it was in the dayes of the Judges and of the Kings, under whom their dangers and calamities did frequently return upon them; but unto all ages, as it follows. Whence it appears, that he speaks not onely nor chiefly of their Deliverance out of Babylon, which was far from being compleat or perpetual, as appears both from Scripture, as Ezra 9. 8. and elsewhere, and from other Authors; but of their Redemption by Christ, by which this was truly and fully verified, unto a great number of Israelites after the Flesh, and especially unto the mystical, Gods Church and People, who are frequently called in Scripture by that name; as the Ordinances and Priviledges of the Gospel, are commonly discribed in the Old Testament, by expressions borrowed from the Levitical dispensation. And that this is the meaning of the place is evident from ver. 22. wherein all the ends of the Earth are said to be sharers in this Salvation.

Marginal references: [Or by]

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

This description of God is here added, Either 1. To detect the vanity of Idols, by asserting, that none was to be owned as the tr[illegible: 1+ letters]e God, besides that one God who made the Heavens and the Earth, and the Inhabitants thereof: Or, 2. To demonstrate Gods Sufficiency to fulfil all these glorious promises made to his Church, because he made the World out of nothing, and upholds it by the word of his Power; and withal to discover Gods goodness to mankind, inasmuch as he did not Create the Earth in vain, but for the use and comfort of men, that it might be a fit habitation for them: whence it was easy to infer, that God would much more be gracious to his own People.

Marginal references: Chap. 42. 5.; ver. 5.

19. I have not spoken in secret, in a dark place of the earth : I said not unto the seed of Jacob, Seek ye me in vain : I the LORD speak righteousness, I declare things that are right .

The Heathen Idols deliver their Oracles darkly and doubtfully, in obscure Cells and Caverns of the Earth, or out of the bellies of their Priests: but I have delivered my Oracles to Israel publickly and plainly, as one that was neither afraid nor ashamed to utter my mind, least I should be convinced of folly and falshood; which was the case of Idols.

Serve and Worship me for nought. As I appointed them work, so I promised, and from time to time have given and shall give them, abundant recompence for their service. Whereas the Gentiles seek to their Idols in vain, for they can do them no good, as is observed in the next verse.

I require nothing of my people which is not highly just and good; whereas the Idols commanded their Worshippers to do many sinful and shameful things, [illegible: 1+ letters]ven in their worship, as is notoriously known.

Marginal references: Deut. 30. 11.; * Chap. 48. 16.

20. Assemble your selves and come: draw near together ye that are escaped of the nations : they have no knowledge that set up the wood of their graven Image, and pray unto a god that cannot save.

To debate the business with me concerning the Divinity of your Idols, and hear what I have said, and am now about to say again in that matter.

The remnant of the Gentiles, which shall survive those great and many destructions, which I am bringing upon the heathen Nations, for their abominable Idolatries and other wickedness. Let these dreadful judgments upon others, and Gods singular mercy in sparing you, awaken you to a more impartial and serious consideration of this point, and cast off those Idols, which have now discovered their own vanity and inability, to help those who serve them, and trust in them.

They hereby discover their deep ignorance and stupi[illegible: 1+ letters]ity.

In an high place where it may be seen and worshipped.

Marginal references: Chap. 44. 9, 17, 18. &c.

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

To maintain the cause of their Idols.

This great work of which I have spoken, concerning Babylons destruction and the redemption of Gods people.

Whereas the Gods of the Heathens are neither Just nor Saviours to their people, but wicked and the Authors and abetters of all sorts of wickedness; and so far from being either able or willing to save their worshippers, that they are the chief occasion of their utter destruction.

Marginal references: Chap. 41 22. & 43. 9. & 44. 7. & 46. 10. & 48. 14.; Ver. 5, 14, 18

22. Look unto me and be ye saved all the ends of the earth : for I am God, and there is none else.

Upon these considerations, I advise all people upon earth, from one end to the other, to cast away their Idols, and to turn their eyes and hearts to me, expecting Salvation from me, and from me onely; and their labour shall not be in vain; for they shall be saved: the imperative being put for the future, as Gen. 42. 18. and oft elsewhere. And this is not onely an exhortation to the Gentiles to turn from Idols to God, but a Prediction that they shall turn to him and look upon Christ, who shall be the Authour of Salvation to all that obey him, whether Iews or Gentiles, which is confirmed by the following verse.

23. I have sworn by my self , the word is gone out of my mouth in righteousness , and shall not return , that unto me every knee shall bow, every tongue shall swear .

Which is the highest and most solemn oath that is possible, Heb. 6. 13. and therefore signifies, that the matter here sworn is of an extraordinary importance.

It is not a vain word rashly uttered, and afterwards never remembred nor observed, but what I sincerely speak, and will most faithfully and infallibly perform.

To wit, unto me voyd, or without effect, as this phrase is more fully delivered, Isa. 55. 11. It is a metaphor from Ambassadours, who sometimes return to their Princes without any success in their business.

Not onely the Iews, but a people of all Nations shall worship me, and submit to my laws; which is signified by an outward act, the bowing of the knee, which is a posture of reverence and subjection; and by one eminent part of Gods worship, which is swearing by his name.

Marginal references: Chap. 55. 11; Rom. 14. 11. Phil. 2. 10.

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

Or, shall he say, each or every one of those, whom he now said, that they should bow their knees to God, and swear by him, ver. 23. Or, it shall be said, such active verbs being oft used impersonally.

By or from God alone, or the Messiah, who is the true Iehovah as well as man.

To justifie me from all things from which I could not be justified by the Law of Moses, as is said, Act. 13. 39. This plainly points us to the Messiah, whose very name is, the Lord our Righteousness, Ier. 23. 6. and whose great business it was to bring in everlasting Righteousness, Dan. 9. 24. and who is made unto us of God Righteousness, 1 Cor. 1. 30.

Support and assistance to bear all my burdens, and overcome all my enemies, and perform all my duties. The sence is, The Gentiles shall expect and obtain from Christ both Justification, or forgiveness of sins by his blood, and Sanctification by his Spirit.

The Gentiles shall come to God and Christ, either 1. By constraint, or necessity to be judged by him at the last day: Or, 2. willingly by prayer to seek, and by faith to receive, Righteousness and Strength from him: Which seems better to agree with the foregoing clause, which speaks of true believers onely. Coming to Christ is put for believing on him. Mat. 11. 28. Iohn 5. 10. and 6. 35, 36, 37. and elsewhere.

Or, but (as this particle is oft rendred) all that are, &c. But all his implacable enemies shall be brought to shame and punishment.

Marginal references: Or, surely he shall say of me, In the LORD is all righteousness & strength.; Heb. righteousnesses.

25. In the LORD shall all the seed of Israel * be justified , and shall glory .

All Israelites indeed, whether Iews or Gentiles; all Believers, who are frequently called Gods Israel in Scripture, as Psal. 24. 6. Rom. 9. 6. and 11. 26. Gal. 6. 16.

Acquitted both from real guilt before God, and from all false aspersions before the world; for this justification of the true Israel is opposed to their enemies being ashamed, ver. 24. which seems to design their publick shame and condition before God and men.

Shall not onely receive him, but shall rejoyce and triumph in him as their God and portion.

Marginal references: [Or at]