Cyrus and his A. M. 3294. B. C. 710. с B. C. 710. 2 I will go before thee, and make || name: I have surnamed thee, though A. M. 3294. the crooked places straight: I will thou hast not known me. break in pieces the gates of brass, and cut in sunder the bars of iron: e 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 : 3 And I will give thee the treasures of darkness, and hidden riches of secret places, that 6 m That they may know from the rising of thou mayest know that I, the LORD, which the sun, and from the west, that there is none be'call thee by thy name, am the God of sides me. I am the LORD, and there is none else. Israel. open in the night when Cyrus's forces entered the city through the channel of the river, in the general disorder occasioned by the great feast which was then celebrated: otherwise, says Herodotus, the Persians would have been shut up in the bed of the river, and taken as in a net, and all destroyed. And the gates of the palace were opened imprudently by the king's orders, to inquire what was the cause of the tumult without, when two parties of Medes and Persians rushed in, got possession of the palace, and slew the king." See Xenoph. Cyrop., vii. p. 528; and Bishop Lowth. Verses 2, 3. I will go before thee-To remove all obstructions, and prepare the way for thee. "The divine protection which attended Cyrus, and rendered his expedition against Babylon easy and prosperous, is finely expressed by this highly poetical image of God's going before him, and making the mountains level." I will break in pieces the gates of brass-I will destroy all that oppose thee, and carry thee through the greatest difficulties. "Abydenus says that the wall of Babylon had brazen gates. And Herodotus more particularly: 'In the wall all round, there are a hundred gates all of brass; and so, in like manner, are the sides and the lintels.' The gates, likewise, within the city, opening to the river, from the several streets, were of brass; as were those also of the temple of Belus." And I will give thee the treasures of darkness-Treasures that have been stored up, and long kept in dark and secret places, as well in Babylon (Jer. 1. 37; and li. 13)|| as in other countries which Cyrus conquered, and from which, as Pliny and others relate, he took infi- || nite treasures. "Sardes and Babylon," as we learn from Xenophon, "when taken by Cyrus, were the wealthiest cities in the world. Cræsus, celebrated beyond all the kings of that age for his riches, gave up his treasures to Cyrus, with an exact account, in writing, of the whole, containing the particulars with which each wagon was loaded, when they were carried away: and they were delivered to Cyrus at the palace of Babylon. The gold and silver estimated by weight, according to the account given by Pliny, amount to 126,224,000 pounds sterling."Bishop Lowth. That thou mayest know that I am the God of Israel-That I, Jehovah, who have so 7 I form the light, and create darkness: I make peace, and "create evil: I the LORD do all these things. i Deut. iv. 35, 39; xxxii. 39; Chap. xliv. 8; xlvi. 9. Ver. 14, 18, 21, 22.- Psa. xviii. 32, 39. Psa. cii. 15; Chap. xxxvii. 20; Mal. i. 11.-" Amos iii. 6. highly favoured thee, and have mentioned thy name so long beforehand, as the peculiar instrument of my providence, am the true God, and that Israel is my people. If this prophecy was shown to Cyrus, as Josephus says it was, Antiq., lib. ii. cap. 2, (see note on Ezra i. 1,) it is very reasonable to suppose, when he found his own name mentioned in it, and his achievements described so long before, he must thereby be brought to know and acknowledge the God of Israel to be the only living and true God. Verses 4-6. For Jacob my servant's sake, &c.— The prophet here gives us the reasons why God showed such favour to a prince, who had been addicted to the superstition of his country, and ignorant of the true God, that he prospered all his undertakings, and gave success to all his endeavours. It was, 1st, For Israel's sake: For Israel, mine elect, I have even called thee, &c.-I have called thee to this honour, and that by name; not for thy own sake, but for Israel's sake: therefore, neither despise them, though a poor and despised people, nor be puffed up in a great opinion of thyself. I have surnamed thee, though thou hast not known me-I knew and called thee, when thou didst neither know nor think of me; nay, when thou hadst no being. I girded thee, &c.-I made thee strong and active, and fitted and disposed thee for these great and warlike enterprises. It was, 2d, For the sake of all nations; that they might be convinced of the true divinity and almighty power of the God of Israel. That they may know from the rising of the sun, &c., that I am the Lord, &c.-That all nations may know it by my foretelling these things so long before, and by the wonderful success that I shall give thee, and by my overruling thy heart and counsels, to the deliverance of my people. Or, as Lowth explains it, "My interposing so visibly in behalf of my own people, and returning their captivity by such unexpected means, will convince the heathen part of the world that I am the only true God." Verse 7. I form the light, and create darkness, &c.-All men's comforts and calamities come from my hand. It was the great principle of the Magian religion, which prevailed in Persia in the time of Cyrus, and in which probably he was educated, that there are two supreme, coeternal, and independent God is the universal Ruler, B. C. 710. B. C. 710. A. M. 3294. 8 Drop down, ye heavens, from || What begettest thou? or to the wo- A. M. 3294. above, and let the skies pour down man, What hast thou brought forth? righteousness: let the earth open, and let them 11 Thus saith the LORD, the Holy One of bring forth salvation, and let righteousness spring Israel, and his Maker, Ask me of things to up together; I the LORD have created it. come concerning 'my sons, and concerning the work of my hands command ye me. 9 Wo unto him that striveth with Phis 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? 10 Wo unto him that saith unto his father, 12 t 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, • Psa. lxvii. 3; lxxxv. 11.-P Chap. Ixiv. 8.9 Chap. xxix. Isa. xxix. 23. Chap. xlii. 5; Jer. xxvii. 5.- " Gen. i. 26. 16; Jer. xviii. 6; Rom. ix. 20. Jer. xxxi. 9. x Gen. ii. 1.— -y Chap. xli. 2. causes, always acting in opposition one to the other; Messiah. And let righteousness spring up together one, the author of all good, the other, of all evil; the good being they called Light; the evil being Darkness; that, when Light had the ascendant, then good and happiness prevailed among men; when Darkness had the superiority, then evil and misery abounded. An opinion that contradicts the clearest evidence of our reason, which plainly leads us to the acknowledgment of one only Supreme Being, infinitely good as well as powerful. With reference to this absurd opinion, held probably by the person to whom this prophecy is addressed, God, by his prophet, in the most significant terms, asserts his omnipotence and absolute supremacy. I am JEHOVAH, and none else; forming light, and creating darkness; making peace, and creating evil; I JEHOVAH am the author of all these things." Declaring that there is no power, either of light or darkness, of good or evil, of happiness or misery, independent of the one supreme God, infinite in power and in goodness.-Bishop Lowth. ||-Together with salvation. Let the holiness of my people bear some proportion to their privileges and advantages, and the great things I have done for them. I the Lord have created it-I am the author, both of the salvation and of the righteousness which springs up together with it. Verse 8. Drop down, ye heavens, from above, &c. -It appears from the last clause of this verse, that these are the words of Jehovah himself, commanding blessings to descend upon his people, and exhorting his people willingly and gratefully to receive them, and to walk worthy of them. The passage is strongly || figurative, and Vitringa is of opinion, that it "refers primarily to the blessings consequent upon the deliverance from the Babylonish captivity; but secondarily, and in its more complete sense, to that righteousness and salvation liberally imparted to man by the grace of the Messiah." The words may be thus paraphrased: Let the heavens drop down, or, they shall drop down, as it were, from above, &c. || God's righteous and gracious acts, done for his peo- || ple, and his blessings conferred upon them, shall be as many and illustrious as if he rained them down from heaven. But let the earth open itself, both to receive those refreshing and fertilizing showers, Verses 9, 10. Wo unto him that striveth, &c.— Bishop Lowth renders this verse, "Wo unto him that contendeth with the power that formed him, the potsherd with the moulder of the clay! Shall the clay say to the potter, What makest thou? And to the workman, Thou hast no hands." "The prophet," he thinks, "answers or prevents the objections and cavils of the unbelieving Jews disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance, instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance, Rom. ix. 20, 21." Verses 11-13. Thus saith the Holy One of Israel, and his Maker-Israel's Maker. A preface this which always ushers in some gracious promise: see chap. xliii. 1, 3, 14; and xliv. 6; and xlviii. 17. Ask me of things to come, &c.—The words thus rendered contain a concession, and the sense of them 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 those great actions of mine for which you quarrel with me. Many interpreters, however, prefer rendering the words interrogatively, thus: Do you, or will you, ask, or question me, of things to come concerning my sons? and concerning the work of my hands will you command me? As if he had said, Will you not allow me the liberty which yourselves take, of disposing of my own children and works as I see fit? Must I give you an account of these matters? Which he does in the words following. I have made the earth, and created man, &c.—The earth and its in ,and to bring forth those fruits which they might|| be reasonably expected to produce. And let them -The heavens and the earth conspiring together; bring forth salvation-The redemption and deliver-habitants are wholly and solely my creatures, and ance of God's people from Babylon, by Cyrus, and from ignorance and error, sin and death, by the therefore are absolutely at my disposal. I have raised him up-Namely, Cyrus, named before, Idolaters shall be destroyed, B. C. 710. B. C. 710. A. M. 3294. and I will direct all his ways: he || God is in thee; and there is none A. M. 3294 shall build my city, and he shall else, there is no God. let go my captives, not for price nor reward, saith the LORD of hosts. a b 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 2 Or, make straight.- - 2 Chronicles xxxvi. 22; Chap. xliv. 28.- Chap. lii. 3; Romans iii. 24. Ixviii. 31; lxxii. 10; Chapter xlix. 23; lx. 9, d 15 Verily thou art a God that hidest thyself, O God of Israel, the Saviour. 16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. 17h But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end. Psalm cxlix. 8.- d 1 Corinthians xiv. 25. Psa. xliv. 24; Chap. viii. 17; lvii. 17.5 Chap. h Chap. xxvi. 4; Verse 20; Rom. xi. 26. Ezra i. 1; Zech. viii. 22. Messiah's strength, (Psa. cx. 2,) the power of his word, and led captive thereby they shall confess themselves to be conquered, and shall willingly sub verse 1; in righteousness-Not in a way of absolute sovereignty, as I might have done, but most justly to punish the oppressors of my people, to plead the cause of the oppressed, and to manifest my righteous-mit themselves to thee. The subjection of the Genness, truth, and goodness. And I will direct his ways—Will guide and assist him in all his marches, wars, and battles, crowning all his undertakings with success. He shall let go my captives, not for price, &c.—That is, freely, without requiring any ransom for them, as is usual in such cases. Such an exact prediction of events, which depended on 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 only true God, because idols could discover no such things. tiles to God's church is often expressed in Scripture by such metaphors as this; as Psa. xlv. 5; and cxlix. 8; and lxviii. 18, compared with Eph. iv. 8. They shall make supplication unto thee-To obtain thy favour and society; saying, Surely God is in thee-Or, with thee. We plainly discern that God is on thy side, or in the midst of thee; and therefore we desire to join ourselves with thee; and there is none else-We are now convinced that Jehovah, thy God, is the only true God, and that idols are vain and empty nothings. and often deferrest to help thy people in the time of distress, yet art still carrying on their deliverance, and the destruction of their enemies, although in a mysterious way. And therefore it is meet that we should patiently wait for the accomplishment of these glorious things here promised us. Verse 14. Thus saith the Lord, &c.-Here the Verse 15. Verily, &c.-These are the words of prophet turns to Jerusalem, or to the company of the prophet, drawn from him by the consideration returning exiles, and relates some joyful conse- of the great and various works and dispensations of quence of the deliverance foretold, which probably God toward his church, and in the world; thou art chiefly respects the future admission of the Gentiles a God that hidest thyself-Namely, from thy peointo the church of God. The labour of Egypt-ple for a season: thy counsels are deep and incomThe wealth gotten by their labour; and mer-prehensible, and thy ways past finding out; O God chandise of Ethiopia-The gains of their merchan- of Israel, the Saviour-Who, though thou concealdise; and of the Sabeans, men of stature-A tallest the grounds and reasons of thy dispensations, and strong people; shall come over unto thee-O my city, or church. The sense is, Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again, as in former times. "The words," says Lowth, "may be supposed, in some degree, verified in Cyrus's devoting the tribute coming out of those rich provinces of Egypt, Ethiopia, and Seba, to the building and service of the temple." To which may be added, that "some of the succeeding Persian monarchs settled revenues upon the temple for the offering of sacrifices for themselves and their families, Ezra vi. 10. And the same was done, in after times, by Alexander the Great, and several of the Syrian and Egyptian kings, 2 Maccab. iii. 2, 3, and v. 16." But "the place is principally meant of the flourishing state of the church, (often described under the figure of a city,) when the Gentile world should come into it, bring in their riches to the support of it, and submit themselves to its government, as being the only seat and temple of truth." In chains they shall come over-Subdued by the rod of the Verses 16, 17. They-The idolatrous Gentiles, as it is explained in the end of the verse, opposed to Israel in the beginning of the next verse, shall be ashamed, &c.-Hebrew, wi, They are ashamed, they are even confounded, all of them; that is, after the completion of this prophecy. They shall go-Hebrew, 15, they go, to confusion together, the makers of idols-Both the artificers, and the masters that set them on work, and consequently all their worshippers. The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God's counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted (verse 17) with the salvation of Israel, not from temporal cap God never forsakes B. C. 710. B. C. 710. A. M. 3294. 18 For thus saith the LORD that || up the wood of their graven image, A. M. 3294. created the heavens; God himself that and pray unto a god that cannot formed the earth and made it; he hath estab- || save. lished it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else. Verse 18. Thus saith the Lord-Hebrew, Jehovah; that created the heavens, &c.—This descrip- || tion of God is here added, 1st, To detect the vanity of idols, by asserting that none was to be owned as the true God, besides that one Jehovah who made the heavens and the earth, and the inhabitants thereof. 2d, To demonstrate God's sufficiency to fulfil all these glorious promises made to his church, because he created the world, and upholds it by the word of his power. And, 3d, To manifest his 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 he would much more be gracious to his own people. Verse 19. I have not spoken in secret, in a dark place, &c.-This is declared in opposition to the manner in which the heathen oracles gave their answers; which were generally delivered not only darkly and doubtfully, but from obscure cells and caverns of the earth: such was the seat of the Cumean Sibyl: Excisum Euboicæ latus ingens rupis in antrum." "A spacious cave within its farmost part Was hew'd, and fashion'd by laborious art: Through the hill's hollow sides-" VIRG. N., vi. 42. Such was that of the famous oracle at Delphi: of which, says Strabo, lib. ix., "The oracle is said to be, avтpov koihov μera Bavovs, & μaλa evovoтoμov, a hollow cavern of considerable depth, with an opening not very wide." And Diodorus, giving an account of the same oracle, says, "There was in that place a great chasm, or cleft, in the earth; in which very place is situated what is called Adytum," that is, the cavern, or hidden part of the temple. Jehovah, on the contrary, delivered his oracles to Israel publicly and plainly. I said not to the seed of Jacob, Seek 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? Pand there is no God else besides me; a just God and a Saviour; there is none besides me. 22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. 23 I have sworn by myself, the word is gone Chap. xli. 22; xliii. 9; xliv. 7; xlvi. 10; xlviii. 14.- -pVer. 5, 14, 18; Chap. xliv. 8; xlvi. 9; xlviii. 3.- -4 Psa. xxii. 27; lxv. 5. Gen. xxii. 16; Heb. vi. 13. ye me in vain-Serve and worship me for naught. As I appointed them work, so from time to time I have given them abundant recompense. 1 Jehovah speak righteousness, &c.—That which I promise is true, and that which I command is just and good. I require nothing of my people but what is righteous in itself, and for their real advantage: whereas the idols, or their priests rather, command their worshippers to do many sinful and shameful things, even in their worship, as is most notorious. Bishop Lowth renders this clause, I am Jehovah, who speak truth, who give direct answers; observing, "This also is said in opposition to the false and ambiguous answers given by the heathen oracles; of which there are many noted examples." Verses 20-22. Draw near together-To attend to what I have said, and am now about to say again, concerning the vanity of your idols; ye that are escaped of the nations-Ye that survive those many and great destructions which I am bringing upon heathen nations for their abominable idolatries and other wickedness. Let those dreadful judgments upon others, and God's great mercy in sparing you, awaken you to a more impartial and serious consideration of this subject, and induce you to renounce those idols which have now manifested their inability to afford any help to those who serve and trust in them. They have no knowledge, &c.— See on chap. xliv. 9, 17, 18. Let them take counsel together To maintain the cause of their idols. See on chap. xli. 22; and xliii. 9; and xliv. 7. Look unto me, &c., all ye ends of the earth— Upon these considerations I call upon all people, from one end of the earth to the other, to cast away their idols, and to turn their eyes and hearts to me, expecting salvation from me, and from me only; and they shall not be disappointed. And this is not only an exhortation to the Gentiles to turn from idols to God, but a prediction that they shall turn to him, and look unto Christ, who is and will be the author of eternal salvation to all that obey him, whether Jews or Gentiles, which is confirmed by the following verse. Verse 23. I have sworn by myself—Which is the The overthrow of the CHAPTER XLVI. Babylonish idolatry predicted. A. M. 3294. out of my mouth in righteousness, and || shall men come; and all that are A. M. 3294. shall not return, That unto me every incensed against him shall be B. C. 710. B. C. 710. 25 In the LORD shall all the seed of Israel be justified, and shall glory. ness and strength." Jeremiah xxiii. 5; 1 Corinthians i. 30. 4 Hebrew, righteousnesses.— Chapter xli. 11.- -y Verse 17. z 1 Cor. i. 31. unto us righteousness, 1 Cor. i. 30. And strength— Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties. The sense is, The Gentiles shall expect and obtain from Christ both justification, or forgiveness of sins by his blood, and sanctification by his Spirit. Even to him shall men come-The Gentiles shall come to Christ, either, 1st, By constraint, or necessity, to be judged by him at the last day: or, 2d, Willingly by prayer to seek, and by faith to receive, righteousness and strength from him. Coming to Christ is put for believing on him, Matt. xi. 28; John v. 50, and vi. 35-37, and elsewhere. And, or, but, all that are incensed against him-All his implacable enemies shall be brought to shame and punishment. highest and most solemn oath possible, Heb. vi. 13;|| and therefore signifies that the matter, thus confirmed, is of extraordinary importance. The word is gone out of my mouth in righteousness-It is what I will faithfully perform. And shall not return-Namely, unto me void, or without effect, as this phrase is more fully delivered, chap. lv. 11. It is a metaphor taken from ambassadors, who sometimes return to their princes without any success in their business. That unto me every knee shall bow -Not only the Jews, but all nations shall worship me, and submit to my laws: which is signified by the bowing of the knee, a posture of reverence and|| subjection, and by one eminent part of God's worship, swearing by his name. Surely shall one say —Or, shall he say, each or every one of these, who, Verse 25. In the Lord shall all the seed of Israel he now declared, should bow their knees to God, -All Israelites indeed, whether Jews or Gentiles; &c. In the Lord-Hebrew, Jehovah. By, or from all believers, who are frequently called God's Israel God alone, or the Messiah, who is the true Jehovah in Scripture; be justified—Acquitted, both from real as well as man; have I righteousness-To justify || guilt before God, and from all false aspersions before me from all things, from which I could not be justi- the world; for this justification of the true Israel is fied by the law of Moses. See Acts xiii. 39. This opposed to their enemies being ashamed, verse 24; plainly points us to the Messiah, whose very name which seems to be intended of their public shame and is the Lord our righteousness, Jer. xxiii. 6; and confusion before God and men. And shall glory whose great business it was to bring in everlasting-They shall not only receive him, but they shall righteousness, Dan. ix. 24; and who of God is made || rejoice and triumph in him as their God and portion. CHAPTER XLVI. In this chapter we have, (1,) A prediction of the overthrow of the Babylonish idolatry, 1, 2. (2,) An address to the people of God, assuring them of his kind regard to them, and of the constancy of that regard, 3, 4. (3,) The vanity of idols shown from the manner of making them, and their inability to move, to give their worshippers any answer, or afford them any help, 5–7. (4,) An exhortation to the Jews to consider this, and still to adhere to their own God, remembering the undeniable proofs he had given of his true and sole divinity, from his illustrious works in former times; and his predictions of events, certainly fulfilled, or soon to be fulfilled, 8–11. (5,) The unbelievers and stout-hearted are addressed, who doubted the completion of these predictions and promises, 12, 13. A. M. 3294. a B. C. 710. BEL boweth down. Nebo stoop-|| were heavy loaden; they are a bur- A. M. 3294. eth, their idols were upon the den to the weary beast. beasts, and upon the cattle: your carriages 2 They stoop, they bow down together; a Chap. xxi. 9; Jer. 1. 2; li. 44. NOTES ON CHAPTER XLVI. b Jer. x. 5. stoopeth-Another of their famous idols, probably a deified prophet, the word signifying to deliver oracles, or to prophesy. The names of these idols were included in the names of several of their princes, as Verses 1, 2. Bel-The chief idol of the Babylonians, called by profane historians Jupiter Belus; boweth down-As the Babylonians used to bow down to him to worship him, so now he bows down, and|| Bel, in Belshazzar; Nebo, in Nabonassar; Nebusubmits himself to the victorious Persians. Nebo || chadnezzar, Nebuzar-adan. Their idols were upon |