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.
14. The peoples mentioned are the same as those named in ch. Isa 43:3 (see on the passage) as the “ransom” given for Israel. They are apparently represented here as already conquered by Cyrus, the vicegerent and anointed of Jehovah. It has even been supposed that Cyrus is the person addressed in the verse, but this is impossible because of the words “Surely in thee is God,” which certainly could not be addressed to Cyrus. The commonly accepted interpretation that there is no thought of conquest in the passage, but only of spontaneous homage rendered to Israel by distant nations of the earth, is less natural. The idea that the “fetters” are self-imposed is a conceit not readily to be attributed to the prophet, and the whole scene strongly suggests a submission that has been preceded by humiliation and defeat. The meaning probably is that the treasures of the nations are made over to Israel by Cyrus, while the nations themselves recognise the exaltation of Israel as the goal of the Persian victories and worship Jehovah, as the only true God.
and the Sabans, men of stature ] (see on ch. Isa 18:2.) Omit “of” with R.V.; the Sabans offer not tribute, but their persons (as slaves).
shall come over unto thee ] Rather: shall pass before thee (as 1Ki 9:8; 2Ki 4:9).
in chains they shall come over ] in fetters (Nah 3:10; Psa 149:8) shall they pass. The word for make supplication is in every other instance used of prayer to God. Israel is recognised as the mediator between the true God and mankind.
Surely God is in thee ] In thee only is God. These of course are words of the Sabans, &c. to Israel, expressing their acceptance of the true religion. Israel’s God has proved Himself to be the God of history, the only God. The expression appears to be alluded to by St Paul in 1Co 14:25 (“declaring that God is in you indeed”).
Fuente: The Cambridge Bible for Schools and Colleges
14 17. The collapse of the heathen religions is here dramatically represented under the image of a procession of conquered nations of Africa, who pass before Israel, as tributaries and slaves, acknowledging that Israel’s God is the only true divinity. This seems to be the sense, but see below on Isa 45:14.
Fuente: The Cambridge Bible for Schools and Colleges
Thus saith the Lord – This verse is designed to denote the favors which in subsequent times would be conferred on Jerusalem, the city which Isa 45:13 was to be rebuilt. It bas reference, according to Lowth, to the conversion of the Gentiles, and their admission into the church of God. Grotius, however, understands it as addressed to Cyrus, and as meaning that, because he had released the Jews without reward, therefore God would give him the wealth of Egypt, Ethiopia, Sabaea, and that those nations should be subject to him. But in this opinion probably he stands alone, and the objections to it are so obvious that they need not be specified. Some of the Jewish interpreters suppose that it refers to the same events as those recorded in Isa 43:3, and that it relates to the fact that God had formerly given those nations for the deliverance and protection of his people. They suppose that particular reference is had to the slaughter and destruction of the army of Sennacherib. Vitringa regards it as referring to the fact that proselytes should be made from all these nations to the true religion, and finds, as he supposes, a fulfillment of it in the times of the Saviour and the apostles. In regard to the true meaning of the passage; we may observe:
1. That it refers to the times that would succeed their return from their exile; and not to events that were then past. This is apparent on the face of the passage.
2. It relates to Jerusalem, or to the people of God, and not to Cyrus. This is evident, because it was not true that these nations became subject to Cyrus after his taking Babylon, for it was not Cyrus, but his son Cambyses that invaded and subdued Egypt, and because the whole phraseology has reference to a conversion to religion, and not to the subjection involved in the conquests of war.
3. It appropriately relates to a conversion to the true God, and an embracing of the true religion. This is implied in the language in the close of the verse, saying, Surely God is in thee; and there is none else, there is no God.
4. The passage, therefore, means, that subsequent to their return from Babylon, there would be the conversion of those nations; or that they – perhaps mentioned here as the representatives of great and mighty nations in general – would be converted to the true faith, and that their wealth and power would be consecrated to the cause of Yahweh. The time when this was to be, is not fixed in the prophecy itself. It is only determined that it was to be subsequent to the return from the exile, and to be one of the consequences of that return. The fulfillment, therefore, may be sought either under the first preaching of the gospel, or in times still more remote. A more full explanation will occur in the examination of the different parts of the verse.
The labor of Egypt – That is, the fruit, or result of the labor of Egypt; the wealth of Egypt (see the word thus used in Job 10:3; Psa 78:46; Isa 55:2; Jer 3:24; Jer 20:5; Eze 23:9). The idea is, that Egypt would be converted to the true religion, and its wealth consecrated to the service of the true God. The conversion of Egypt is not unfrequently foretold Psa 68:31 :
Princes shall come out of Egypt.
Ethiopia shall soon stretch out her hands unto God.
See the notes at Isa 19:18-22 – where the conversion of Egypt is introduced and discussed at length.
And merchandise of Ethiopia – On the situation of Ethiopia, see the notes at Isa 18:1. The word merchandise here means the same as wealth, since their wealth consisted in their traffic. That Cush or Ethiopia would be converted to the true religion and be united to the people of God, is declared in the passage above quoted from Psa 68:31; and also in various other places. Thus in Psa 67:4 : Behold Philistia, and Tyre, with Ethiopia; this man was born there; Zep 3:10 : From beyond the ruins of Ethiopia, my suppliants, even the daughters of my dispersed, shall bring mine offering.
And of the Sabeans, men of stature – ( seba’ym). The inhabitants of Seba ( seba’, not sheba’). Sheba and the Sabeans of that name were a country and people of Arabia Felix – comprising a considerable part of the country now known as Yemen, lying in the southwest part of Arabia Joe 3:8; Job 1:15. That country abounded in frankincense, myrrh, spices, gold, and precious stones 1Ki 10:1; Isa 60:6; Jer 6:20. Seba, here referred to, was a different country. It was inhabited by a descendant of Cush Gen 10:7, and was probably the same as Meroe in Upper Egypt (see the notes at Isa 43:3). That this people was distinguished for height of stature is expressly affirmed by Herodotus (iii. 20), who says of the Ethiopians, among whom the Sabeans are to be reckoned, that they were the tallest of men ( legontai einai megistoi anthropon); and Solinus affirms that the Ethiopians are twelve feet high. Agatharchides, an ancient Greek poet, quoted by Bochart (Phaleg. ii. 26), says of the Sabeans, ta somata esti ton katoikounton achiologotera – the bodies of those who dwell there are worthy of special remark. This shows at least a coincidence between the accounts of Scripture and of profane writers. This country is alluded to by Solomon in Psa 72:10 :
The kings of Tarshish and of the isles shall bring presents;
The kings of Sheba and Seba shall offer gifts.
They are connected here with the Egyptians, and with the inhabitants of Ethiopia or Cush; and their conversion to the true religion would occur probably about the same time. Doubtless the Christian religion was early introduced into these countries, for among those converted on the day of Pentecost, were foreigners from Egypt, and the adjacent countries Act 2:10-11, who would carry the gospel with them on their return. See also the ease of the eunuch of Ethiopia Act 8:26-39, by whom, undoubtedly, the gospel was conveyed to that region The first bishop of Ethiopia was Frumentius, who was made bishop of that country about 330 a.d. There is a current tradition among the Ethiopians that the Queen of Sheba, who visited Solomon, was called Maqueda, and that she was not from Arabia, but was a queen of their own country. They say that she adopted the Jewish religion, and introduced it among her people; and the eunuch, who was treasurer under Queen Candace, was probably a Jew by religion if not by birth. Yet there will be in future times a more signal fulfillment of this prophecy, when the inhabitants of these countries, and the people of all other nations, shall be converted to the true religion, and shall give themselves to God (compare the notes at Isa 60:3-14). That prophecy has a remarkable similarity to this, and indeed is little more than a beautiful expansion of it.
Shall come over unto thee – To thy religion; or shall be united to thee in the worship of the true God. It denotes a change not of place, but of character, and of religion.
And they shall be thine – A part of thy people; united to thee. The whole language of this description, however, is taken from the custom in the conquests of war, where one nation is made subject to another, and is led along in chains. It is here figurative, denoting that the true religion would make rapid and extensive conquests among the pagan; that is, that the true religion would everywhere triumph over all others. The phrase shall come over, denotes that their subjection would be voluntary, and that they should freely abandon their own systems; while the phrases shall be thine, in chains, denote the triumphant and mighty power of the truth.
They shall come after thee – You shall precede them in the honor of having conveyed to them the true religion, and in that priority of rank which always belongs to those who are first blessed with intelligence, and with the revelation of God.
In chains shall they come over – Language taken from conquests, when subjugated nations are led along as captives; and here denoting the power of that truth which would subdue their false systems, and bring them into complete and entire subjection to the true religion. This does not mean that it would be against their will, or that they could not have resisted it; but merely that they would be in fact as entirely subject to the true religion as are prisoners of war, in chains, to the will of their conquerors (see the notes at Isa 14:1-2).
And they shall fall down unto thee – Recognizing thee as having the knowledge of the true God. To fall down is indicative of reverence; and it means here that Jerusalem would be honored as being the source from where the true religion should emanate (compare Luk 24:47). An expression similar to that used here occurs in Isa 49:23 : And kings – and queens – shall bow down to thee with their face toward the earth, and lick up the dust of thy feet.
They shall make supplication unto thee – Lowth renders this, And in suppliant guise address thee. The Hebrew properly means, they shall pray unto thee; but the idea is, that they should come as suppliants to Jerusalem, confessing that there was the knowledge of the only true God, and praying her inhabitants to impart to them an acquaintance with the true religion (see the notes at Isa 2:3). The idea indicated by this is, that there would be a condition of anxious solicitude among pagan nations on the subject of the true religion, and that they would seek counsel and direction from those who were in possession of it. Such a state has already existed to some extent among the pagan; and the Scriptures, I think, lead us to suppose that the final spread and triumph of the gospel will be preceded by such an inquiry prevailing extensively in the pagan world. God will show them the folly of idolatry; he will raise up reformers among themselves; the extension of commercial contact will acquaint them with the comparative happiness and prosperity of Christian nations; and the growing consciousness of their own inferiority will lead them to desire that which has conferred so extensive benefits on other lands, and lead them to come as suppliants, and ask that teachers and the ministers of religious may be sent to them. One of the most remarkable characteristics of the present time is, that pagan nations are becoming increasingly sensible of their ignorance and comparative degradation; that they welcome the ministers and teachers sent out from Christian lands; and the increased commerce of the world is thus preparing the world for the final spread of the gospel.
God is in thee – In Jerusalem; or thou art in possession of the only true system of religion, and art the worshipper of the only true God (see Isa 49:7; Isa 60:14).
Fuente: Albert Barnes’ Notes on the Bible
Isa 45:14
Surely God is in thee
Jehovah Himself present in His Church
I.
THE DIGNITY OF THE CHURCH. One cannot wonder that Solomon should have been overwhelmed with astonishment when Jehovah promised His presence in the temple that had just been erected for His worship and glory. But there is a nobler temple building for God–even that Church which is composed of living stones. It is to the presence of God therein that the text refers, and in vouch-sating His presence we may remark that Jehovah is–
1. Doing honour to His own truth.
2. Exalting His own Son.
3. Imparting His own graces.
II. THE CONSEQUENT SPIRITUALITY OF THE EXPERIENCE OF THE CHURCH. By no phrase could you more accurately describe the real Christian than by the text–Surely God is in thee. True religion is not an opinion merely of the understanding, nor external decorum merely of life, nor ecstatic raptures merely of affection. But it is nothing less than a union of our soul with God–a real participation of the Divine nature.
III. Our text, however, not only intimates the dignity of the Christian and the spirituality of his experience, but also THE HOLINESS OF HIS CONDUCT. And unless there be this there is nothing. (R. C. Dillon, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. The labour of Egypt – “The wealth of Egypt”] This seems to relate to the future admission of the Gentiles into the Church of God. Compare Ps 68:32; 72:10; Ps 60:6-9. And perhaps these particular nations may be named, by a metonymy common in all poetry, for powerful and wealthy nations in general. See Clarke on Isa 60:1.
The Sabeans, men of stature – “The Sabeans, tall of stature”] That the Sabeans were of a more majestic appearance than common, is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart, Phaleg, ii. 26, . So also the Septuagint understand it, rendering it , “tall men.” And the same phrase, anshey middah, is used for persons of extraordinary stature, Nu 13:32, and 1Ch 20:6.
They shall make supplication unto thee – “They shall in suppliant guise address thee”] The conjunction vau is supplied by the ancient Versions, and confirmed by fifteen MSS. of Kennicott’s, (seven ancient,) thirteen of De Rossi’s, and six editions, veelayich. Three MSS. (two ancient) omit the vau before elayich at the beginning of the line.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The labour of Egypt; the wealth gotten by their labour. Men of stature; 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.
Shall come over unto 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 emperor, it constantly speaks of him in the masculine gender, as it doth of Cyrus in this very chapter, Isa 45:1, and elsewhere. And thus the sense of the place seems to be this, Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again, as it was in former times; which although it was in part verified in Jerusalem, yet it was much more fully accomplished in the church of the gospel, which is oft expressed in Scripture under the name of Jerusalem; and in the accession of the Gentiles to that church, which began in Jerusalem, and from thence spread itself into all the parts of the world. And this sense seems best to agree with the latter part of this and with the following verse, as we shall see.
In chains they shall come over; 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 Psa 45:5; 149:8, &c.; Psa 68:18, compared with Eph 4:8.
They shall make supplication, unto thee; to obtain thy favour and society.
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.
There is none else, there is no God; we are now convinced that thou art the only true God, and that idols are vain and empty nothings; which was but very obscurely fulfilled in Cyruss 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 Jews from Babylon by Cyrus was a type of the redemption of Gods people by Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. The language but cursorilyalludes to Egypt, Ethiopia, and Seba, being given to Cyrus as aransom in lieu of Israel whom he restored (Isa43:3), but mainly and fully describes the gathering in of theGentiles to Israel (Act 2:10;Act 2:11; Act 8:27-38),especially at Israel’s future restoration (Isa 2:2;Isa 14:1; Isa 14:2;Isa 19:18-22; Isa 60:3-14;Isa 49:23; Psa 68:31;Psa 72:10; Psa 72:11).
labourwealth acquiredby labor (Jer 3:24).
Sabeans . . . of staturethemen of Meroe, in Upper Egypt. HERODOTUS(3.30) calls the Ethiopians “the tallest of men” (see onIsa 18:2; 1Ch11:23).
theeJerusalem (“mycity,” Isa 45:13).
in chains (Ps149:8). “The saints shall judge the world” (1Co6:2) and “rule the nations with a rod of iron” (Zec 14:12-19;Rev 2:26; Rev 2:27).The “chains,” in the case of the obedient, shall be theeasy yoke of Messiah; as “the sword of the Spirit”also is saving to the believer, condemnatory to the unbeliever(Joh 12:48; Heb 4:12;Rev 19:15).
God is in thee (Jer3:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord,…. The following words are said not to Cyrus, nor to Christ, but to the church, as the feminine pronouns show; and Kimchi observes, they are directed to Jerusalem:
the labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee; a prophecy of the conversion of many in these nations, who should join themselves to the churches of Christ, formed among them, and make use of their riches, got by merchandise, labour, and industry, for the support of the interest of religion; and had its accomplishment in part, in the first times of the Gospel, which was brought into Egypt, as it is said, by the Evangelist Mark; and by which, no doubt, many were converted and formed into a church state, and others joined them. The Ethiopian eunuch, baptized by Philip, carried it into his country, where it also met with success, was embraced and professed; as it will be more so in the latter day, when the kings of Seba and Sheba shall offer gifts to Christ, and bring their riches into the church, the same with the Sabeans here; see
Ps 72:10, who are said to be “men of stature”; that is, of a large and tall stature, as the men of Seba are said to be by other w authors; or, “men of measure” x. The Targum renders it, “men of merchandise”; who used measures in trade and business: “and they shall be thine”: give up themselves to the church, become members of it, and submit to its rule and discipline:
they shall come after thee; follow the church and its pastors, as they have them, for examples. The Targum is,
“they shall walk after thy word;”
be directed, guided, and governed by the church:
in chains they shall come over; being subdued and conquered by the grace of God, shall come in the chains of efficacious grace, drawn with the cords of love, and bands of a man; and yet shall come willingly, being made willing in the day of the power of divine grace upon their souls:
and they shall fall down unto thee, they shall make supplication unto thee; this is not to be understood of religious worship and invocation, such as is made to God, who only is the object of adoration and prayer in that sense; but is only expressive of their profound veneration and respect for the church of God, beseeching that it would receive them into, though unworthy of, its communion; see Isa 49:23:
saying, surely God is in thee, and there is none else, there is no god; induced thus to come to the church, and show all this respect unto her, from this consideration, that God is in the midst of her, of a truth, her name being “Jehovah Shammah”, the Lord is there; here he grants his presence, here his word is preached, and ordinances administered; and hither converts flock, in hope of enjoying the same blessing also, being fully satisfied there is no other God but in Zion, Zec 8:23
Eze 48:35. This passage of Scripture is thus explained in the Jewish Chronicles y: “the labour of Egypt”, that is, Pharaoh king of Egypt: “and the merchandise of Ethiopia”, that is, Tirhakah, king of Ethiopia: “and the Sabeans, men of stature”, these are their armies:
they shall come over to thee, this is Jerusalem:
they shall be thine, peace being now made with thee:
they shall come after thee, that is, Hezekiah:
in chains they shall come over, in chains and bracelets:
they shall bow down to thee, and make supplication to thee, they shall give praise to God in the midst of thee, and say,
surely God is in thee.
w As by Agatharcides, l. 5. c. 50. in Gataker. x “viri mensurae”, Vatablus, Cocceius, Pagninus, Montanus; i.e. of a large measure, as Ben Melech interprets it
, Sept. “viri sublimes”, V. L. y Seder Olam Rabba, c. 23. p. 64, 65.
Fuente: John Gill’s Exposition of the Entire Bible
The second half is uttered in the prospect, that the judgment which Cyrus brings upon the nations will prepare the way for the overthrow of heathenism, and the universal acknowledgment of the God of Israel. The heathen submit, as the first strophe or group of vv. (Isa 45:14-17) affirms, to the congregation and its God; the idolatrous are converted, whilst Israel is for ever redeemed. With the prospect of the release of the exiles, there is associated in the prophet’s perspective the prospect of an expansion of the restored church, through the entrance of “the fulness of the Gentiles.” “Thus saith Jehovah, The productions of Egypt, and gain of Ethiopia, and the Sabaeans, men of tall stature, will come over to thee, and belong to thee: they will come after thee; in chains they will come over, and cast themselves down to thee; they pray to thee, Surely God is in thee, and there is none else; no Deity at all.” Assuming that has the same meaning in both cases, the prophet’s meaning appears to be, that the Egyptians, Ethiopians, and Meroites (see Isa 43:3), who had been enslaved by the imperial power of Persia, would enter the miraculously emancipated congregation of Israel (Ewald). But if they were thought of as in a state of subjugation to the imperial power of Asia, who could the promise be at the same time held out that their riches would pass over into the possession of the church? And yet, on the other hand, the chains in which they come over cannot be regarded, at least in this connection, where such emphasis is laid upon the voluntary character of the surrender, as placed upon them by Israel itself (as in Isa 60:11 and Psa 149:8). We must therefore suppose that they put chains upon themselves voluntarily, and of their own accord, and thus offer themselves spontaneously to the church, to be henceforth its subjects and slaves. Egypt, Ethiopia, and Saba are the nations that we meet with in other passages, where the haereditas gentium is promised to the church, and generally in connection with Tyre (vid., Psa 68:32; Psa 72:10; compare Isa 18:7; Isa 19:16., Isa 23:18). Whilst the labour of Egypt (i.e., the productions of its labour) and the trade of Ethiopia (i.e., the riches acquired by trade) are mentioned; in the case of Saba the prophecy looks at the tall and handsome tribe itself, a tribe which Agatharchides describes as having . These would place themselves at the service of the church with their invincible strength. The voluntary character of the surrender is pointed out, not only in the expression “they will come over,” but also in the confession with which this is accompanied. In other cases the words hithpallel ‘el are only used of prayer to God and idols; but here it is to the church that prayer is offered. In the prophet’s view, Jehovah and His church are inseparably one (compare 1Co 12:12, where “Christ” stands for the church as one body, consisting of both head and members; also the use of the word “worship” in Rev 3:9, which has all the ring of a passage taken from Isaiah). is used here in its primary affirmative sense, as in Psa 58:11. There can be no doubt that Paul had this passage of Isaiah in his mind when writing 1Co 14:24-25, , or, according to a better arrangement of the words, (= ) . ‘Ephes does not signify praeter (as a synonym of , ) either here or anywhere else, but is a substantive used with a verbal force, which stands in the same relation to as “there is not at all (absolutely not)” to “there is not;” compare Isa 5:8; Isa 45:6; Isa 46:9, also Deu 32:36 (derivative passage, 2Ki 14:26), and Amo 6:10; 2Sa 9:3; vid., Isa 47:8.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 14-25: THE NATIONS TO BE SUBDUED THAT THEY MAY BE BLESSED
1. Verse 14 looks forward to the day of Israel’s ultimate restoration – not under Cyrus, but under Messiah, the Servant of Jehovah.
2. Gentile nations will abandon their idolatry – submitting themselves to Israel – and the covenant-nation will be saved, (vs. 14-17).
a. Egypt, Ethiopia and the Sabeans will, voluntarily, surrender themselves and their assets to Israel, (Isa 19:21; Psa 68:31; comp. Isa 43:3).
b. They will do this because they recognize that GOD IS IN HER – the only true God!
c. The ways of Jehovah are superior to the natural expectations of the human intellect – marvelous and incomprehensible! (vs. 15).
d. The makers of idols will be shamed and humiliated (Isa 42:17; Isa 44:9; Isa 44:11), but Israel will have no cause for shame (Isa 49:23; Isa 54:4) – being blessed with an everlasting salvation, (vs. 16-17; Isa 26:4; Isa 51:6; Rom 11:25-27).
3. Both God’s creation and promise are demonstrably good: (vs. 18-19).
a. He fashioned and finished what He undertook in the material creation.
b. So also, His promise to His earthly people is faithful, righteous, and true; it will be fulfilled; (2Co 1:20; Psa 19:8; Isa 43:12; Jos 21:45; Jos 23:14; 1Ki 8:26)-.
4. Again, great stress is laid on the folly of trusting in idols that have no life, no knowledge and no saving strength, (vs. 20-21) Psa 115:4-8.
a. No idol can behold, declare, and direct the future of its devotees!
b. But Jehovah has done this, in behalf of Israel, from ancient times! (Isa 44:7).
c. Therefore, He alone is GOD! a just God and a Saviour, (Isa 43:3; Isa 43:11; comp. Act 4:12).
6. But, He is not the Saviour of Israel only; here is a universal invitation for ALL MEN to “Look unto me, and be ye saved!” (vs. 22).
a. The Gentile world is not shut up to perdition after all!
b. They may choose between life and death; submission and destruction. But, the choice is theirs; each one is personally responsible!
d. Thus, they must forever forsake their idols and turn to the Lord with their whole hearts!
Fuente: Garner-Howes Baptist Commentary
14. Thus saith Jehovah. He still speaks of the restoration which was afterwards effected under the conduct of Cyrus; but we must keep in remembrance what we formerly remarked, that those promises must be extended farther; for it includes the whole time which followed, down to the coming of Christ. Whoever shall duly consider and weigh this Prophet’s ordinary style will find in his words nothing extravagant, and will not look upon his language as exaggerated.
The labor of Egypt, the merchandise of Ethiopia. The Prophet alludes to the expenses which Cyrus contributed for building and adorning the temple. (Ezr 6:8) At that time was fulfilled what he says, that “the labor of Egypt” and “the merchandise of Ethiopia” came to the Jews; for “Egypt and Ethiopia” were tributaries and subjects of the king of Persia. From those tributes the temple of Jerusalem was rebuilt. But as that restoration was only the prelude to that which was accomplished by Christ, so likewise the homage which foreign nations rendered to the people of God was only the beginning of that homage which various nations rendered to the Church of God, after Christ had been revealed to the world.
Now, under the name of “Egypt, Ethiopia, and the Sabeans,” who flourished at that time, he includes also the rest of the nations. It is as if he had said, “You are now oppressed by the tyranny of foreign nations, but the time shall one day come when they shall be subject to you.” This was not immediately fulfilled, but only at the time when Christ, by his coming, subdued their flinty and hitherto untameable hearts, so that they mildly submitted to the yoke that was laid upon them. But the Lord redeemed his people from Babylon, in order that he might preserve some Church till the coming of Christ, to whose authority all nations should be subject; and therefore we need not wonder, if the Prophet, when speaking of the return of the people, directs his discourse at the same time to God’s end and design, and makes it to be one redemption.
In chains they shall pass over. When he says that the Israelites shall be victorious over all the nations, this depends on the mutual relation between the Head and the members. Because the Only-begotten Son of God unites to himself those who believe in him, so that they are one with him, it frequently happens that what belongs to him is attributed to
“
the Church, which is his body and fullness.” (Eph 1:23.)
In this sense also government is ascribed to the Church, not so as to obscure by haughty rule the glory of her Head, or even to claim the authority which belongs to him, or, in a word, so as to have anything separate from her Head; but because the preaching of the gospel, which is committed to her, is the spiritual scepter of Christ, by which he displays his power. In this respect no man can bow down submissively before Christ, without also obeying the Church, so far as the obedience of faith is joined to the ministry of doctrine, yet so that Christ their Head alone reigns, and alone exercises his authority.
Surely (202) God is in thee. He relates what will be said by those who shall make respectful entrearies to the Church. They will acknowledge that “God is in her.” Some translate אך ( ach) only, which I do not object to, and even acknowledge to be well adapted to express the Prophet’s meaning; yet it will not be inappropriate to explain it affirmatively, Surely God is in thee
And there is none besides God. (203) He explains the manner in which foreign nations shall be subject to the Jews; that is, by acknowledging that there is no other God than He whom the Jews worshipped. If it be objected, that this has nothing to do with the Jews, who are now alienated from the Church, I reply, The gospel nevertheless proceeded from them, and was diffused throughout the whole world; and thus we acknowledge Jerusalem to be the fountain from which pure doctrine flowed. (Psa 76:2; Luk 24:47.) In ancient times there undoubtedly were none but the Jews who understood who is God, and what is the proper manner of worshipping him; the rest were devoted to trifles and delusions, and worshipped their own inventions. Hence also Christ, addressing the Samaritan woman, says, “We know what we worship.” (Joh 4:22.) Justly, therefore, is it here said, “God is in thee,” because other nations were ignorant of God. Yet as there is an implied contrast, I cheerfully admit the adverb only, so as to be a testimony of the repentance of the Gentiles, when they are satisfied with the one God and forsake their idols.
The meaning may be thus summed up, “They who formerly were haughty, and with lofty brow despised the Church, shall submit to her, when it shall be known that she is the sanctuary of the true God,” for, as we have said, when God extols his Church, he does not relinquish his own authority. And this is a Sign of true conversion, that we do not worship a God whom we have imagined, but him who is acknowledged in the Church. We ought also to observe this encomium pronounced on the Church, “God is in thee;” for, as we formerly quoted, “God is in the midst of her,” because he hath chosen her to be his habitation. (Psa 46:5.) If we are the people of God, and are subject to his doctrine which bringeth salvation, it follows that he will assist, us; because he does not wish to forsake his people; for this promise is perpetual, and ought not to be viewed as referring solely to that time.
(202) “ Seulement.” “Only.”
(203) “ N’y en a point d’autre que Dieu.” “There is no other than God.”
Fuente: Calvin’s Complete Commentary
c. ORDER
TEXT: Isa. 45:14-19
14
Thus saith Jehovah, The labor of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall go 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.
15
Verily thou art a God that hidest thyself, O God of Israel, the Saviour.
16
They shall be put to shame, yea, confounded, all of them; they shall go into confusion together that are makers of idols.
17
But Israel shall be saved by Jehovah with an everlasting salvation; ye shall not be put to shame nor confounded world without end.
18
For thus saith Jehovah that created the heavens, the God that formed the earth and made it, that established it and created it not a waste, that formed it to be inhabited: I am Jehovah; and there is none else.
19
I have not spoken in secret, in a place of the land of darkness; I said not unto the seed of Jacob, Seek ye me in vain: I, Jehovah, speak righteousness, I declare things that are right.
QUERIES
a.
How would the wealth of the Egyptians come to the Jews?
b.
Why say God hides himself?
c.
What is the point of reminding of Jehovahs creative power?
PARAPHRASE
As a result of what I am going to do with Cyrus, says the Lord, Israel will eventually inherit the wealth of those who once opposed her, like Egypt, Ethiopia and the Sabeans. That wealth will be the best of mankind putting itself in willing servitude to follow the leadership of Israel. Men from all over the world will bow down and confess that the True God is in this new Israel, beseeching her, Let us join you for we believe there is no God except your God. Of a truth, O God of Israel, you are a Saviour who works mysteriously and incomprehensibly to the finite mind of man. At that time, the great contrast between the futility of worshipping idols and the complete and eternal salvation Jehovah gives will be made manifest. The idol worshippers will be shown to be confused and the worshippers of Jehovah will never be confused. This is what Jehovah, the One who does everything for a purpose, says. Jehovah is the God of Order and Design. Everything He does has as its goal the exaltation of His name and the salvation of maneven the captivity and return of His children. He is Creator, and there is no other! He is Sovereign, and there is no other! All of this concerning His sovereignty and His purposefulness He has made known by revelation. He has even revealed His intention to redeem mankind. He has not, like the false gods, made Himself inaccessible or unknowable. I have never said to Israel, You may look for Me but I will not let you find Me. I am Jehovah, and I speak the truth openly; whatever I say is right, and it will come to pass!
COMMENTS
Isa. 45:14 CONVERSION: What is predicted in this verse will come as a consequence of what has been said about believing and obeying the promise of deliverance from the captivity through Cryus. God is going to form a new Israel by the process of judgment (captivity) and redemption (return). He is going to prepare a remnant of faithful believers through which He may bring the Messiah and redeem the whole world. This messianic advent is not going to occur immediately after the return from captivity. There is no necessity to force the passage to say that. But the release of the captives and the restoration of the Jewish commonwealth will be the beginning of that total process which culminates in the first coming of Christ (cf. our comments, Daniel, College Press, Dan. 9:24-27, pgs. 343356). The figurative picture of many nations coming to Israel with their treasures is a favorite expression of Isaiah to predict the messianic age (cf. Isa. 2:2-4; Isa. 18:7; Isa. 19:16-25; Isa. 23:18; Isa. 60:5-22; Isa. 61:5-11, etc.). It would demand too much to force this passage to a literal meaning. We have here a prediction that the inveterate enemies of Israel will, as a result of Israels return to her homeland, willingly turn over to Israel their wealth, willingly surrender to Israel in chains, and willingly beseech Israel to be allowed to join in the worship of Israels God. Such action has certainly never occurred by political or military persuasion. It could only be the result of conversion. Isaiah is predicting that the new Israel, resulting from the restored and repenting messianic remnant, will one day see the wealth of its enemies willingly surrendered to it. This new Israel will also see men of all nations, Gentiles, becoming bondservants to Jehovah and His kingdom. Gentiles will one day recognize that there is only One true God, and He is Jehovah, and they will beg to be joined to His people. Cyrus release of the exiles will serve this purpose. Isaiah does not tell us all the events of history that will transpire between Cyrus and the conversion of the Gentiles to the new Israel. That is not relevant here. The point of Isaiahs message here is that Jehovah is sovereignHe is supreme. Jehovah is a God of purpose and order, the prophet affirms and Jehovahs ultimate purpose is the redemption, not just of a 100,000 exiles from Mesopotamia, but of the whole world.
Isa. 45:15-17 CERTITUDE: Isaiah now moves to an expression of awe and praise for the unsearchableness of Gods ways. The Hebrew word misettatter is translated hidest thyself, and is similar to the Greek word musterion (mystery) which means simply, unknown, or unrevealed. God is knowable when He reveals Himself. But there are depths to the character and mind of God that finite man could never know even if they were revealed to him. Man, living in a physical, time-space, temporal capsule is incapable of comprehending a non-physical, non-time-space, non-temporary existence. God reveals as much of Himself as man needs and is able to assimilate for the purpose of redemption and salvation and sanctification. Beyond that man is at a loss to know, not because God is unwilling, but because man is incapable (cf. Isa. 55:6-11; Joh. 16:12; Rom. 11:33; 1Co. 2:6-13). Gods predictions that He will work through a pagan ruler (Cyrus) to return the exiles and that from this will come a new Israel which will incorporate slaves who have willingly surrendered from Egypt, Ethiopia, etc., is unsearchable and inscrutable, God works in His plan of redemption according to His sovereign will (this is the message of Romans 9-11). Man may understand enough of Gods nature to know He is sovereign. But what man needs more than understanding is belief and obedience.
Incomprehensible as it may seem, the work of God through the new Israel, begun with the return of the exiles by Cyrus, will result in a great demonstration of the futility of idolatry. It seems altogether incongruous that a great pagan emperor who worships idols would begin a work that would ultimately expose the shamefulness of idolatry, but that is the meaning of Isa. 45:16. In contrast with the chaos and hopelessness of idolatry, the new Israel will know the orderliness and salvation of the One True God. The Israel of God will never know shame or confusionher salvation and hope will outlast time. The Israel of Isaiahs day was to put its hope in this as a certitude because Jehovah is the God of order and purpose. His ways are not reducible to human reasoning or human experience, but He has revealed His nature sufficiently that human beings may trust Him completely to have their redemption and glorification as His purpose in everything He does and says. Faith in the certitude of Gods purpose would be the only thing that would sustain Isaiahs people through Babylonian captivity and the long centuries of indignation until the coming of the Messiah.
Isa. 45:18-19 COHERENCE: Isaiah continues the theme of purpose-fulness. God made the world for order and purpose. He did not intend it to be perverted and turned into chaos by rebellion and sin. But man made waste of Gods creation when he believed Satan and disobeyed God. This is Isaiahs message in Isa. 45:18. The implication is that God will, through the work begun by Cyrus and the returned exiles, proceed to restore order and purpose to His creation. Restoration of order is the message of Romans 1-8; it is the message of Heb. 2:5-18. Man once had dominion over an ordered, purposeful, paradise; he forfeited it by sin and his paradise became a futility (cf. Rom. 8:20); Christs meritorious work paid the redemptive price for man and his planet and one day this redemption will be consummated (Heb. 2:5-18), and man redeemed by covenant relationship to his Maker will once again have dominion over Paradise. This is the ultimate purpose of Jehovah and the goal of the work of Cyrus and the returned exiles! The coherent reunion of man with his Maker and man with his surroundings is the goal of God. Man in oneness with his God and with his fellow man is what Jesus fervently prayed for and died for (cf. Joh. 17:1 ff). Only God could accomplish that. And He would accomplish it through things unsearchable and inscrutable to the wisdom of menthe gospel of the cross (cf. 1Co. 1:10-31). All the philosophies and political schemes of men put together will never accomplish what God can do through the foolishness of the message of the cross of Christthat is, reunite man in a divine coherence with his Maker!
Although the ways and means by which God does this may not be fully understood, the fact that He is going to do it is no secret! This is what the prophet says in Isa. 45:19. Jehovah makes every possible effort to reveal Himself. He wants men to trust Him and love Him and obey Him. He is not like the pagan gods and their devotees whose one aim seems to be to conceal. Those who worshiped idols and practiced sorcery found themselves being told their gods could only be discovered by secret rituals and then only a select few could know the rituals. Most Gentiles understood clearly that their gods were simply creatures of mythology and fantasy. Most were skeptical of any reality connected with religion. Jehovah is not like that! When He speaks He speaks truth. When He acts, what He does is right and real. He spoke in revelation to man. In many and various ways God spoke of old to our fathers by the prophets . . . (Heb. 1:1). There was no dearth of communication from Jehovah, both in word and deed, even to the day of Isaiah. He declared His purposefulness and faithfulness over and over. Now, Isaiah is calling upon his contemporaries to believe Jehovah is speaking again, openly, plainly and purposefully.
QUIZ
1.
What connection does this text have with what has been said before about Cyrus and the exiles?
2.
Why is the statement about the labor of Egypt etc. to be understood figuratively?
3.
How may God hide Himself and reveal Himself at the same time?
4.
How will Cyrus work result in demonstrating the futility of idolatry?
5.
What kind of coherence does God seek in His creation?
6.
How will God bring about that coherence?
Fuente: College Press Bible Study Textbook Series
(14) Thus saith the Lord . . .A new section opens. In Isa. 43:3, Egypt, Ethiopia, Seba, had been given to Cyrus, as a reward, or ransom, for the deliverance of Israel. Here the prophet goes a step farther, and contemplates them as coming, in the spirit of a voluntary surrender, as proselytes to the faith of Israel, in self-imposed bondage, offering to Israel, as one with God, the supplication which, elsewhere, is offered to Jehovah. The promise reminds us of Psa. 68:31; Psa. 72:10, and yet more of Isa. 19:23; Isa. 9:5-7. A partial fulfilment may have been found in the command given by Cyrus, that these and other nations should assist in the work of rebuilding the Temple (Ezr. 1:4). Egypt and Ethiopia send the products of their labour. The Sabans (sc. the people of Meroe), strong, but not wealthy, come freely to offer their own labour.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14, 15. The labour of Egypt The profits of labour upon her productive soil were the wealth of Egypt. See note on Isa 43:3. The restoration to Zion is here contemplated as if already accomplished. The idea of the verse, superadded to that of Isa 43:3, is as if it contained a promise of large portions of the Gentile world coming over to Israel when they shall be restored. And as they surrender they shall seem to say: “Only in Israel is God, (EL, Mighty One,) and there is none else, no God, ( Elohim,) none for one moment to be called by that name.
Verily thou art a God that hidest thyself Namely, in thy mysterious but gracious providences. The good he designed to bring to his people was not yet made apparent; but his heart of love was yearning over them, and his wisdom employed in working out for them a great deliverance.
God the Saviour So termed because of his purpose to redeem them from their captivity.
Fuente: Whedon’s Commentary on the Old and New Testaments
Yahweh’s Final Victory For His True People ( Isa 45:14-17 ).
After his brief moment of glory Cyrus is now left behind and Isaiah moves on to the final victory of God’s people through the work of the Servant. There is no limit as to time. Isaiah sees a patchwork of events that will occur, but is in no position to fit them together.
Isa 45:14
‘Thus says Yahweh,
“The labour of Egypt, and the merchandise of Cush (Nubia),
And the Sabeans, men of stature, will come over to you,
And they will be yours, they will follow after you.
In chains they will come over.
And they will fall down to you, they will make supplication to you, saying,
“Surely God is in you, and there is none else, there is no God.”
Yahweh first promise to His Servant is that the North African nations, with all their wealth and vigour, the nations which were once given as their ransom (Isa 43:3), will one day subject themselves to them, because they acknowledge their God. The labour of Egypt may represent their production, or it may signify that they will be bondmen (a suitable reversal of the bondage in Egypt), the merchandise of Cush is their riches, the tallness of the Sabeans may well indicate their usefulness as servants. They will follow after Israel in chains (taking Christ’s yoke on them) and will subject themselves to Israel’s God, recognising that He alone is God (compare Isa 45:5-6 and in respect of Egypt Isa 19:16-22).
The basic idea is of their total subjection to Israel’s God. The chains are symbolic of being in submission, of being made captive, in the end of being under Christ’s yoke. Those who sought to enchain Israel will themselves be voluntarily chained. This was partially through the Dispersion when God’s word and Law was taken into these areas and responded to, bringing them ‘under the yoke of the Law’, it was fulfilled in the triumph of the Gospel when the ‘soldiers’ of Christ went out to North Africa with the sword of the word in their hands and captured their hearts and received their obedience to Yahweh. It has continued in the missionary activity of the church. And it will reach its final fulfilment when all the redeemed from these nations enter the Holy City in eternity in total submission to Yahweh (Rev 21:24).
The mention of such a combination of nations was most likely in the time of Isaiah and Hezekiah when Cushite Pharaohs ruled Egypt.
Isa 45:15
‘Truly you are a God who hides yourself, O God of Israel, the Saviour.’
This sudden revelation of a switch in fortunes brings an expression of praise from Isaiah. This is something new, he says. Clearly God has been hiding from His people and the world much of what He is going to do. His salvation is going to be greater than anyone has comprehended.
Isa 45:16
‘They will be ashamed, yes, confounded, all of them,
They will go into confusion together who are makers of idols.’
Such activities of God will spell the death knell of idols. In the light of the worldwide spread of the truth idolatry will be put to shame. Those who make them will be ashamed of them, they will all be filled with confusion together, they will be put to shame. No one will want to have anything to do with them. When God arises even Babylon will be put to shame.
Isa 45:17
‘But Israel will be saved by Yahweh with an everlasting deliverance.
You will not be ashamed or confounded everlastingly for ever.’
But for God’s true people there will not be shame, but an everlasting deliverance. Never again through all eternity will they be ashamed and confounded. Note the strong emphasis on everlasting. It will be true for ever and ever and ever
Fuente: Commentary Series on the Bible by Peter Pett
The Glorification of Israel an Appeal to the World
v. 14. Thus saith the Lord, v. 15. Verily, thou art a God that hidest Thyself, O God of Israel, the Savior, v. 16. They shall be ashamed and also confounded, all of them, v. 17. But Israel, v. 18. For thus saith the Lord, that created the heavens; God Himself, that formed the earth and made it; He hath established it; He created it not in vain, He formed it to be inhabited, v. 19. I have not spoken in secret, v. 20. Assemble yourselves and come; draw near together, v. 21. Tell ye and bring them near, v. 22. Look unto Me and be ye saved, all the ends of the earth, v. 23. I have sworn by Myself, v. 24. Surely, shall one say, v. 25. In the Lord shall all the seed of Israel,
Fuente: The Popular Commentary on the Bible by Kretzmann
Isa 45:14. Thus saith the Lord, &c. This illustrious prophesy contains an apostrophe to Jerusalem, or to the company of returning exiles, and without all doubt relates some joyful consequence of the deliverance foretold; which consequence immediately respects religion; and the meaning of the sentence is, that it should come to pass, that in time, after the return from Babylon, proselytes of various nations, and among these particularly Egyptians, Ethiopians, and Sabeans, should be joined to the Jewish church, and be convinced by the reasons demonstrating the truth of the Jewish religion. They should come, suppliant and adoring God, to Jerusalem, and, confessing their faith, humbly entreat to be admitted into the communion of that church. Which accession of proselytes from these and other nations should be fulfilled under the oeconomy of Gospel grace, when not only individuals, but whole nations, chained and bound, that is, bound in the spirit (Act 20:22.), should submissively receive the doctrine of this holy religion. The prophet, in chap. Isa 14:1-2 speaks of the proselytes to religion in terms which fully explain the phrase, In chains they shall come over. See 1Co 14:24-25 and Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
As the former verse contains the proclamation of Jehovah concerning the person and work of his dear Son, God-man Mediator; so in this, he as graciously proclaims the blessed consequences of his offices and labours. And we have lived to see in part, and to partake also in the blessings of this grace, when, as Gentiles, we have been brought by sovereign grace to call Jesus our Lord. And the hour is hastening, when the kingdoms of the world shall become the kingdoms of our Lord and of his Christ, and he shall reign forever. Rev 11:15 ; Mal 1:11 ; Psa 72:1-20 etc.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 45:14 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.
Ver. 14. Thus saith the Lord, The labour of Egypt. ] Here he turneth his speech to Cyrus, promising him that he should be no loser by his generous carriage toward the poor people of God, his captives, whom he freely dismissed without ransom. Isa 45:13 God’s retributions are more than bountiful.
Men of stature.
They shall come over unto thee.
Surely God is in thee.
And there is none else, there is no God.
a Vel proceri, i.e., potentissimi agro.
b Agatharch., lib. v. cap. 20.
c Trem. in Ps l., xxxvii.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 45:14-17
14Thus says the LORD,
The products of Egypt and the merchandise of Cush
And the Sabeans, men of stature,
Will come over to you and will be yours;
They will walk behind you, they will come over in chains
And will bow down to you;
They will make supplication to you:
‘Surely, God is with you, and there is none else,
No other God.’
15Truly, You are a God who hides Himself,
O God of Israel, Savior!
16They will be put to shame and even humiliated, all of them;
The manufacturers of idols will go away together in humiliation.
17Israel has been saved by the LORD
With an everlasting salvation;
You will not be put to shame or humiliated
To all eternity.
Isa 45:14 It is uncertain if Isa 45:14-17 comprise a literary unit. It is obvious that Isa 45:15-17 are referring to Israel. It is possible that Isa 45:14 may refer to Persia (cf. Isa 43:3) and not to Judah. However, these same nations are given as a ransom for God’s people in Isa 43:3. All the world was meant to come to God in Isa 45:20-22. Therefore, Judah could be the subject of Isa 45:14. This is very similar to the prophecies that all the nations will stream to a restored Zion (cf. Isa 2:2-4; Isa 60:1 ff; Psa 72:8-11).
The summary line of Isa 45:14, No other God, carries over to Isa 45:16 (i.e., they). Both the idols and their worshipers shall be
1. put to shame – BDB 101, KB 116, Qal PERFECT
2. humiliated – BDB 487, KB 480, Niphal PERFECT
But Israel will not (cf. Isa 45:17)!
Isa 45:15 Notice the names for God
1. God (El, BDB 42)
2. God (Elh, BDB 43) of Israel
3. Savior (BDB 446)
The Savior of Israel did hide Himself from His people for a period of time because of their sin and rebellion (cf. Isa 1:15; Isa 8:17; Isa 54:8; Isa 57:17; Psa 44:24; Psa 88:14, also note Job 13:24). But that period of judgment has passed (cf. Isa 40:2) and now the return and restoration has begun through Cyrus.
The AB, vol. 20, p. 82, suggests this hiddenness is because Israel was a small and insignificant nation at this period of time.
Isa 45:16 See note at Isa 45:14. Isa 45:16 is theologically parallel to Isa 44:11.
Isa 45:17 This is a wonderful promise but readers need to remember it is conditional on Israel’s covenant obedience. Just to read this and forget that Israel was again conquered and destroyed by both Greece and Rome shows the limits of proof-texting.
The problem was not YHWH’s love and promises, but Israel’s inability to keep His commandments.
The Hebrew terms everlasting (BDB 761) and eternity (BDB 761) are from a Hebrew root that has a wide range of meaning (semantic field). See Special Topic below.
SPECIAL TOPIC: FOREVER (‘OLAM)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
labour. Put by Figure of speech Metonymy (of Cause), for that which is produced by it.
men. Hebrew, plural of enosh. App-14.
shall come over. Some codices, with five early printed editions (one Rabbinic, in margin), Septuagint, Syriac, and Vulgate, read “and they shall”, &c.
GOD. Hebrew El. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 45:14-17
Isa 45:14-17
“Thus saith Jehovah, the labor of Egypt, and the merchandise of Ethiopia, and the Sabaeans, men of stature, shall come over unto thee, and they shall be thine: they shall go after thee; in chains they shall come over; and they shall fall down unto thee, saying, Surely God is in thee there is none else, besides him there is no God. Verily thou art a God that hidest thyself, O God of Israel, the Saviour. They shall be put to shame, yea, confounded, all of them; they shall go into confusion together that are makers of idols. But Israel shall be saved by Jehovah with an everlasting salvation: ye shall not be put to shame nor confounded world without end.”
Isa 45:14 here is a picture of the coming of the Gentiles into the New Israel, the Church of God. That Christians of every name and of every race and nation do actually bow themselves down to Christ and worship Him is actually going on right now all over the world; and since Christ is the True Israel, they are actually bowing down and worshipping the Israel of this passage. The mention of “chains” is not a reference to anything literal, but indicates that, “The surrender of these people to Christ will be as total as that of prisoners of war, but in reality their surrender will spring from conviction and issue in salvation,” and will not be the result of any kind of physical restraint whatever. This illustration of former enemies coming and falling down and worshipping “Israel” is also specifically presented again in Rev 3:9. See my comment on that New Testament instance of the same thing, Vol. 12 of our New Testament Series, p. 80.
The last two verses indicate the ultimate glory of Israel as exhibited in the “Israel of God” under the glorious terms of the New Covenant, in which the universal Brotherhood of the saints in Christ shall appear, Jews and Gentiles together, where no racial requirements are either needed or honored, and where every man shall give an account of himself to God, and where there is no respecter of persons or races, and “Whosoever will may come!”
The confusion and shame of idolaters which is prophesied in Isa 45:16 has indeed already been fulfilled. “From the time of the conquest of Babylon, idolatry began to decline; and shortly after the Christian era, in consequence of the spread of the Gospel, it disappeared from the best sections of Asia, Africa, and Europe.” With the Edict of Theodosius, Emperor of Rome, in 380 A.D. paganism with its elaborate system of temples, priests, sacrifices, etc. was officially outlawed for all of what is known as Western Civilization.
Throughout all of these last twenty-seven chapters, Isaiah’s message points more and more to Jesus Christ and the reign of Messiah and less and less to the physical return of captive Jews from Babylon.
Isa 45:14 CONVERSION: What is predicted in this verse will come as a consequence of what has been said about believing and obeying the promise of deliverance from the captivity through Cryus. God is going to form a new Israel by the process of judgment (captivity) and redemption (return). He is going to prepare a remnant of faithful believers through which He may bring the Messiah and redeem the whole world. This messianic advent is not going to occur immediately after the return from captivity. There is no necessity to force the passage to say that. But the release of the captives and the restoration of the Jewish commonwealth will be the beginning of that total process which culminates in the first coming of Christ (cf. Dan 9:24-27). The figurative picture of many nations coming to Israel with their treasures is a favorite expression of Isaiah to predict the messianic age (cf. Isa 2:2-4; Isa 18:7; Isa 19:16-25; Isa 23:18; Isa 60:5-22; Isa 61:5-11, etc.). It would demand too much to force this passage to a literal meaning. We have here a prediction that the inveterate enemies of Israel will, as a result of Israels return to her homeland, willingly turn over to Israel their wealth, willingly surrender to Israel in chains, and willingly beseech Israel to be allowed to join in the worship of Israels God. Such action has certainly never occurred by political or military persuasion. It could only be the result of conversion. Isaiah is predicting that the new Israel, resulting from the restored and repenting messianic remnant, will one day see the wealth of its enemies willingly surrendered to it. This new Israel will also see men of all nations, Gentiles, becoming bondservants to Jehovah and His kingdom. Gentiles will one day recognize that there is only One true God, and He is Jehovah, and they will beg to be joined to His people. Cyrus release of the exiles will serve this purpose. Isaiah does not tell us all the events of history that will transpire between Cyrus and the conversion of the Gentiles to the new Israel. That is not relevant here. The point of Isaiahs message here is that Jehovah is sovereign-He is supreme. Jehovah is a God of purpose and order, the prophet affirms and Jehovahs ultimate purpose is the redemption, not just of a 100,000 exiles from Mesopotamia, but of the whole world.
Isa 45:15-17 CERTITUDE: Isaiah now moves to an expression of awe and praise for the unsearchableness of Gods ways. The Hebrew word misettatter is translated hidest thyself, and is similar to the Greek word musterion (mystery) which means simply, unknown, or unrevealed. God is knowable when He reveals Himself. But there are depths to the character and mind of God that finite man could never know even if they were revealed to him. Man, living in a physical, time-space, temporal capsule is incapable of comprehending a non-physical, non-time-space, non-temporary existence. God reveals as much of Himself as man needs and is able to assimilate for the purpose of redemption and salvation and sanctification. Beyond that man is at a loss to know, not because God is unwilling, but because man is incapable (cf. Isa 55:6-11; Joh 16:12; Rom 11:33; 1Co 2:6-13). Gods predictions that He will work through a pagan ruler (Cyrus) to return the exiles and that from this will come a new Israel which will incorporate slaves who have willingly surrendered from Egypt, Ethiopia, etc., is unsearchable and inscrutable, God works in His plan of redemption according to His sovereign will (this is the message of Romans 9-11). Man may understand enough of Gods nature to know He is sovereign. But what man needs more than understanding is belief and obedience.
Incomprehensible as it may seem, the work of God through the new Israel, begun with the return of the exiles by Cyrus, will result in a great demonstration of the futility of idolatry. It seems altogether incongruous that a great pagan emperor who worships idols would begin a work that would ultimately expose the shamefulness of idolatry, but that is the meaning of Isa 45:16. In contrast with the chaos and hopelessness of idolatry, the new Israel will know the orderliness and salvation of the One True God. The Israel of God will never know shame or confusion-her salvation and hope will outlast time. The Israel of Isaiahs day was to put its hope in this as a certitude because Jehovah is the God of order and purpose. His ways are not reducible to human reasoning or human experience, but He has revealed His nature sufficiently that human beings may trust Him completely to have their redemption and glorification as His purpose in everything He does and says. Faith in the certitude of Gods purpose would be the only thing that would sustain Isaiahs people through Babylonian captivity and the long centuries of indignation until the coming of the Messiah.
Fuente: Old and New Testaments Restoration Commentary
a Call to the Ends of the Earth
Isa 45:14-25
As the prophet reviews Gods method of delivering His people-so unexpected and so wonderful-he cannot restrain the ejaculation: Thou art a God that hidest thyself! Deep in unfathomable mines of never-failing skill, He treasures up His bright designs and works His sovereign will. You do not see how God is going to save you; but most certainly His Angel will redeem you from all evil.
God contrasts Himself with idols, Isa 45:20. We can never seek His face in vain. They that trust in man or their own devices are doomed to disappointment; but faith and prayer make all the difference. He is a just God and a Savior. This is the wonderful combination that the Cross reveals. See Rom 3:26; 1Jn 1:9. Look to Him and be saved. Even if you dwell in a far land or at the ends of the earth, and even if you can only look toward Him with failing sight, remember that there is life in a look. Dare to say, In the Lord have I righteousness and strength. You have none of your own! Your strength is weakness! Your righteousness is full of flaws! Look to Him; boast in Him; and men shall come to you for your secret.
Fuente: F.B. Meyer’s Through the Bible Commentary
The labour: Isa 18:7, Isa 19:23-25, Isa 23:18, Isa 49:23, Isa 60:5-16, Isa 61:5, Isa 61:6, Isa 66:19, Isa 66:20, Psa 68:30, Psa 68:31, Psa 72:10-15, Zec 8:22, Zec 8:23
the Sabeans: That the Sabeans were of a most majestic appearance is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart. Job 1:15, Eze 23:42, Joe 3:8
men of stature: Isa 10:33, Num 13:32, 2Sa 21:20, Eze 31:3
in chains: Isa 14:2, Isa 49:23, Psa 149:6, Psa 149:8
they shall fall: Isa 60:14, Isa 61:5, Isa 61:9, Exo 11:8, Est 8:17, Act 10:25, Act 10:26, Rev 3:9
Surely: Isa 45:24, Jer 16:19, Zec 8:20-23, 1Co 8:4-6, 1Co 14:25, 1Th 1:9
and there: Isa 45:5, Isa 45:6, Isa 44:8
Reciprocal: Gen 21:22 – God Gen 23:6 – a mighty prince Gen 26:28 – was with Psa 18:39 – subdued Isa 11:11 – Cush Isa 45:21 – and there is Isa 46:9 – I am God Isa 60:3 – the Gentiles Isa 60:6 – all Isa 66:12 – the glory Zec 2:11 – many Mar 12:32 – for Luk 4:7 – worship me Act 8:27 – a man Act 16:39 – came 1Jo 5:20 – This is
Fuente: The Treasury of Scripture Knowledge
The power of God, that, by the raising up of Cyrus, would accomplish His purpose to release those whom He calls, “My captives,” would only be perceived by faith. Therefore the prophet exclaims “Verily Thou art a God that hidest Thyself.” A servant of God has very truly and aptly remarked, “God’s ways are behind the scenes, but He moves all the scenes which He is behind.”
Men may act to achieve their own purposes without any thought of God and yet God may be behind their doings, overruling them to serve His own ends. Israel is to know God as Saviour and be delivered from their idols. This was in part accomplished when by the decree of Cyrus a remnant returned to their own land; for after that deliverance the demon of idolatry was cast put of them, and outwardly they served the God of their fathers. But the everlasting salvation mentioned in verse Isa 45:17 is not yet theirs. Each “salvation” as yet granted to them has only lasted for a time. When it does come by the advent of Christ, it will abide “world without end,” or, “to the ages of ages.”
This promised salvation is guaranteed most solemnly in verses Isa 45:18-19 by Jehovah Himself who is the Creator. As Creator He had formed the earth for mankind to inhabit it. He did not create it “in vain,” or “as waste;” an allusion doubtless to Gen 1:2 where the earth was found in a condition described as, “without form,” or “as waste;” the same expression being used there as here. When the earth, subsequent to its original creation, had become waste, He reduced it to form and order for the use of man. He who had done this now guaranteed salvation for Israel. He promised openly and in righteousness. This made it certain that the salvation when it arrived would be accomplished in a righteous way; just as the righteousness in which every believer now stands before God is brought to pass on a righteous basis.
So the call of God to the seed of Jacob had not been in vain. But not only Israel is in view but Gentiles also, as verse Isa 45:20 shows. The call is to those that are, “escaped of the nations,” which shows that judgment will fall on the nations, and only those that escape it will enter into the blessing that is promised, just as it is only the remnant of Israel that will be saved. The nations had been full of idolatry, praying to “a god that cannot save,” so they are called, that they may know a God who can save.
Verses Isa 45:21-25 furnish a remarkable forecast of the Gospel, as it is unfolded in Rom 3:1-31. Against the dark background of idolatry the Lord presents Himself as “a just God and a Saviour.” The law had revealed Him to Israel as a just God who judges all their ways. Only in the Gospel is He declared to be God, who saves in righteousness. Christ has been “set forth… a propitiation through faith in His blood… to declare… at this time His righteousness; that He might be just, and the Justifier of him which believeth in Jesus” (Rom 3:25, Rom 3:26).
In our chapter, not only are justice and salvation brought together but faith is also indicated, though not mentioned, for the way in which the salvation is to become effective is stated as, “Look unto Me.” No works of law are demanded but the look of faith, for beyond all contradiction in an emergency we look to someone in whom we believe, and hence in whom we trust. And again, the call goes out far beyond the bounds of Israel, for any to “the ends of the earth” may look and be saved. In Rom 3:21, this righteousness of God apart from the law is said to be “witnessed by the law and the prophets,” and the verses we are considering are certainly one item of witness furnished by the prophets.
Verse Isa 45:22 then conveys an invitation to faith, but verse Isa 45:23 shows that God in His majesty must be acknowledged by all, though many may not have answered the invitation in faith. And how is this bowing of the knee and the swearing of the tongue to come to pass? Php 2:10, Php 2:11, answers the question conclusively. The Person of the Godhead, to whom the obeisance and confession will be universally made, is no other than the Lord Jesus, who accomplished the righteousness by His obedience unto death. Righteousness and strength are found only in Him, and as the last verse says, it is “the seed of Israel” who will glory in Him as a justified people. Many who are “seed of Jacob” according to the flesh, are not “seed of Israel” according to God.
Before leaving this chapter notice how in the latter part of it the exclusive claim of Jehovah is emphasised again and again. Beside Him there is “none else.” The faith of Christ, and the Gospel which proclaims it, have today just this exclusive claim, as witnessed in such scriptures as Joh 6:68; Joh 14:6; Act 4:12; Gal 1:8, Gal 1:9. There are today men who would go to the Buddhist or Confucian acknowledging their religions as ways to God and only claiming that “Christianity” offers them a rather superior way. In so doing they bung themselves near to, if not actually under, the apostolic curse of Gal 1:8, while they avoid the reproach that the Gospel brings. It is this exclusive claim, inherent in the Gospel, which provokes the opposition.
The opening verses of Isa 46:1-13 pick up the theme that runs through these chapters – that of the persistent idolatry of the people. Bel and Nebo were two of the idols of Babylon, and the prophet sees the images representing them placed upon beasts ready for flight, just as at the beginning of the last chapter he had seen Cyrus taking the city. The word translated, “carriages,” means “things lifted up to be carried,” not the vehicle on which they are placed.
So verses Isa 45:1-2 are really ironical. The heavy images were placed on the backs of oxen, that staggered and finally collapsed, unable to deliver the gods into safety. Bel and Nebo could not even deliver themselves; much less anyone who trusted in them!
Hence the appeal of verses Isa 45:3-4. It is made, notice, to “the house of Jacob,” in contrast to “the seed of Israel,” mentioned previously, even if amongst them were to be found a remnant of the house of Israel. In contrast to the Babylonian gods that had to be borne on the backs of weary beasts so ineffectually, here is One who would support and carry, from their birth to the grey hairs of old age, those who trusted Him; One who would never let them down but deliver them. How great the contrast!
The contrast exists around us today. It is still a pertinent question – Do you go your way, carrying the things that you idolize, or does your God carry you? The idols of the modern English-speaking world are not images but more subtle things, such as money, pleasures, lusts; yet as life draws to its end they let you down. The God, whom we know, revealed in our Lord Jesus Christ, carries us through to the finish, for we are in the embrace of the love that will never let us go.
Hence, as verse Isa 45:5 declares, God stands out alone, beyond all comparison with any other. This fact is supported by a further reference to the follies that are inherent in idolatry. Here are men falling down and worshipping a god, fashioned by their own hands, which is a stationary object, unable to move or speak or save. And here is the true God, who acts and speaks, and foretells things that presently come to pass. The “ravenous bird [bird of prey] from the east,” is doubtless another allusion to Cyrus, whom He would raise up to execute His purpose in the near future. Then from that which was comparatively near the prophecy passes to the ultimate purpose of God, which was remote. At last God will place salvation “in Zion,” which speaks of His intervention in mercy, and the redeemed Israel who will enjoy it, will show forth the glory of the God who has accomplished it.
Isa 46:1-13 commenced with a forecast of the Babylonian gods falling into ruin and captivity. Isa 47:1-15 from start to finish pronounces judgment on Babylon itself. Just as the mystical Babylon of Rev 17:1-18; Rev 18:1-24 is viewed as a woman, so here, only the picture is not so dark. Babylon here, for instance, is addressed as “virgin daughter,” and not as “the great whore,” and as “the mother of harlots.” It is a solemn thought that the mystical Babylon, to which an apostate Christendom is working up, is more filthy in the eyes of God than the literal Babylon of Old Testament times.
The ancient Babylon was indeed for a short period “the lady [mistress] of kingdoms,” but her downfall is foretold. Verse Isa 45:6 strikes us as very remarkable, inasmuch as the things alleged against her had not actually taken place and did not come to pass till the days of Nebuchadnezzar. Then the wrath of God against the evils of His people condemned them to be carried away, and His inheritance polluted by the temple being destroyed. God permitted it; the Babylonian monarch did it with a heavy hand, and upon Babylon will come the heavy hand of God’s judgment, in a day when there should be executed “the vengeance of the Lord our God, the vengeance of His temple” (Jer 50:28).
So Isaiah was led to prophesy what Babylon would do to Jerusalem a century before it happened, and to foretell also how Babylon later should be overthrown, since Jehovah is “our Redeemer… the Holy One of Israel” (verse Isa 45:4). He spoke too of the unexpected way in which the destruction would come upon them, as we see in verse Isa 45:11, the fulfilment of which we find in Dan 5:1-31.
Verse Isa 45:13 speaks of the men who practised the dark arts of spiritism, in which Babylon trusted, for that city was apparently the original home of idolatry, which means the worship of demon powers. All such evil powers collapse when God acts in judgment. But it is this feature, we believe, that accounts for Babylon, rather than any other ancient city, being carried into Revelation with a spiritual application; for of that Babylon we read it had “become the habitation of devils, and the hold of every foul spirit,” and again that by its “sorceries were all nations deceived.”
Having pronounced judgment against Babylon, the prophecy turns again in Isa 48:1-22, to the “house of Jacob, which are called by the name of Israel.” The fact that they were thus addressed constituted a rebuke. Israel was the new name given to Jacob when God blessed him, as we learn in Gen 32:28. The people claimed the new name, but were displaying all the ugly features of the old crafty, scheming Jacob. Outwardly they paid lip service to Jehovah and stayed themselves upon the holy city and the God of Israel, but without reality. They deceived themselves but not God, for He saw it was “not in truth, nor in righteousness.”
This kind of thing has always been a great snare to the professed people of God. It came to a head, particularly in the Pharisees, when our Lord was on earth, and His most searching words of denunciation were directed against such. It is very prevalent today, for 2Ti 3:5 shows that “a form of godliness” may cover up hideous depravity. Let every reader of these lines, as well as the writer, beware of it. Spiritual pretension is a peculiar snare to those who are well instructed in the things of God, for they know the right and appropriate and even beautiful thing to say, and they may claim much without any heart and reality in it.
So the first eight verses of this chapter are filled with solemn words of exposure and warning. Here they were, trafficking with their idols, as verse Isa 45:5 indicates, and giving them credit for anything favourable that came to pass, while still professedly serving God. And all the time it was God who was able to speak in advance and show the former things, and then suddenly bring them to pass, as verse Isa 45:3 states. The fact was that their ears were closed to God’s word so that they did not hear. They were marked by treachery and transgression as verse Isa 45:8 declares.
Once more the obstinate sins of the people are thus exposed – so what then? Just when we might have expected further announcements of coming judgment, God states what He proposes to do for the sake of His own Name and praise. He will defer His anger and not cut them off entirely, though He is going to pass them through the furnace of affliction. He will consider not only their ultimate good as a nation but also His own glory and the honour of His own Name.
In verse Isa 45:12 God Himself is still the Speaker. He presents Himself, saying, “I am He,” or, “I am THE SAME,” for it is really a name of God. He is not only “the FIRST” but also “the LAST.” When we reach the book of Revelation, (Rev 1:17 and Rev 22:13), we find the Lord Jesus claiming these august designations for Himself; and indeed we may discern Him as the Speaker in the Old Testament passage before us, for it was His hand that, “laid the foundation of the earth,” and “spanned the heavens,” as Heb 1:2 assures us. He who had so wrought in creation would not fail to work out His purpose and pleasure on Babylon and the Chaldeans, and in favour of His people.
We may discern the same Speaker in verse Isa 45:16. There may have been a more immediate application of verses Isa 45:14-15 to Cyrus, who was destined to overthrow Babylon and grant a respite to the Jews, but the full and lasting fulfilment is only found in Christ, who is the Sent One of the Lord Jehovah; and that, whether we read the end of the verse as in our Authorised Version, or that the Lord God “hath sent Me and His Spirit,” as in other Versions. In John’s Gospel particularly is the Lord Jesus presented as “the Sent One.” In the Acts we have the sending of the Spirit. We may call the closing words of verse Isa 45:16 a preliminary intimation of the Trinity, though the real revelation of it awaited New Testament days.
The coming of Christ having thus been forecast, the “Holy One of Israel” is presented as Redeemer and the One who will ultimately teach and lead the people in the way that will be for their profit and blessing, though for the moment they were not hearkening to His Word. The blessing they were missing by’ their inattention and disobedience is strikingly pictured in verses Isa 45:18-19. There would have been peace based on righteousness. What they missed then, in a more material way, is now being proclaimed in a spiritual way in the Gospel.
Yet, as verses Isa 45:20-21 show, God will work in days to come for the redemption of Israel from their foes, and do for them again what once He did when under Moses He brought them through the wilderness and into the land.
But this does not mean that God is going to condone evil. Far from it. To reach the blessing Israel must be delivered from their sin, since there is no peace for the wicked, as verse Isa 45:22 asserts. This verse marks the end of a distinct section – the first 9 chapters of the closing 27 chapters – in which the main offence alleged against the people is their persistent idolatry. Against that dark background the only bright light shining is the predicted advent of Christ.
So as we commence Isa 49:1-26, and so pass into the central section, we immediately hear His voice in the spirit of prophecy, calling upon us to listen to Him. In the Gospel of John He is introduced to us as “the Word,” the One in whom the whole mind of God is expressed; and at the transfiguration the voice out of the cloud said, “Hear ye Him.” So we are not surprised that prophetically He should say, “Listen… unto Me.” What might surprise us, and might well surprise an attentive Jewish reader is that He should address His call to the “isles,” and to “peoples from afar,” for the word, we understand, is in the plural, indicating the distant nations, and not the people of Israel. But so it was; and thus at the start of this new section it is intimated that what He has to say, and what He will accomplish, will be for the benefit of all men and not only for the people of Israel.
His words will cut like a sword and pierce like an arrow when He comes forth from the Divine quiver, for He shall appear as the true Servant of God and the true Israel; i.e., “Prince of God.” As the earlier chapters have shown the national Israel had been called to serve God but had failed completely. This true Israel is declared to be called from the womb, made a “polished shaft” to fly unerringly as directed, and in Him, Jehovah says, “I will be glorified.” We can now say, In whom He has been glorified, and in whom He will yet be glorified in a supreme and public way.
And then, in our chapter, comes verse Isa 45:4. How often it has been the case in this fallen world that the servants of God have had to taste the bitterness of defeat and apparent failure. Indeed it seems to have been the rule rather than the exception. The supreme example of this is found in our Lord Himself. He came, as the Apostle Paul states, “A Minister of the circumcision for the truth of God, to confirm The promises made unto the fathers” (Rom 15:8); but, rejected by “the circumcision,” His mission from that standpoint was marked by failure. He did indeed labour, but it was “in vain.” His strength was put forth, but “for naught.” Thus it was to all appearance, and according to the judgment of man.
“Yet” says the Messiah, “surely My judgment is with the Lord and My work with My God.” His labour, His work, the exertion of His strength was not in vain, for God had entrusted to His Servant a task far deeper and wider and more wonderful than being just “a Minister of the circumcision,” as we shall find intimated in our chapter, though we must travel into the New Testament to get a full view of its greatness.
Into that full light we today have been brought, so that with full hearts we can take up the little hymn that begins,
His be “the Victor’s name,”and go on to sing,
By weakness and defeat,
He won the meed and crown;
Trod all our foes beneath His feet,
By being trodden down.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Isa 45:14. Thus saith the Lord, &c. Here the prophet turns to Jerusalem, or to the company of returning exiles, and relates some joyful consequence of the deliverance foretold, which probably chiefly respects the future admission of the Gentiles into the church of God. The labour of Egypt The wealth gotten by their labour; and merchandise of Ethiopia The gains of their merchandise; and of the Sabeans, men of stature A tall 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 Cyruss 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, Ezr 6:10. And the same was done, in after times, by Alexander the Great, and several of the Syrian and Egyptian kings, 2Ma 3:2-3; 2Ma 5:16. 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 Messiahs strength, (Psa 110:2,) the power of his word, and led captive thereby: they shall confess themselves to be conquered, and shall willingly submit themselves to thee. The subjection of the Gentiles to Gods church is often expressed in Scripture by such metaphors as this; as Psa 45:5; and Psa 149:8; and Psa 68:18, compared with Eph 4:8. 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 45:14-17. Heathen Peoples See in the Deliverance of Israel the Might of Israels God.The passage is obscure, but possibly represents captives whom Cyrus has taken from the nations delivered up to him in exchange for Israel as passing the returning exiles, and entreating, through Israel, Israels God; for plainly the contrast of their fates shows that it is with Israel alone that God abides. (Read, With thee God hides Himself; Israels God is a deliverer.) All idol-worshippers and enemies of Yahweh are brought to ruin, whereas Israel shall never be confounded.
Isa 45:14. Corrupt; read perhaps, The captives of Egypt, the exiles of Cush, and the tall Sabans, shall pass before thee. LXX reads, there is no God except thee.
Isa 45:16. Render, are ashamed, are gone.all of them, together: consecutive in Heb.; read, all that rose up against him (LXX).
Isa 45:17. shall be saved: render, is delivered.
Fuente: Peake’s Commentary on the Bible
45:14 Thus saith the LORD, The labour {r} of Egypt, and merchandise of Cush and of the Sabeans, men of stature, shall come over to thee, and they shall be {s} thine: they shall come after thee; in chains they shall come over, and they shall fall down to thee, they shall make supplication to thee, [saying], Surely God [is] in thee; and [there is] none else, [there is] no God.
(r) These people were tributaries to the Persians, and so king Artahshashte gave this money toward the building of the temple, Ezr 7:27 .
(s) While they were your enemies, they will now honour you and you will rule them: which was accomplished in the time of Christ.
Fuente: Geneva Bible Notes
God as Savior 45:14-19
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Yahweh affirmed (cf. Isa 45:1) that because of what He would do in redeeming Israel from Babylonian captivity, Gentiles from the ends of the earth would submit to Israel, having learned of Israel’s great God (cf. Isa 43:3). The Sabeans probably lived in Upper Egypt between Egypt and Sudan. [Note: See Young, 3:207.] Perhaps one evidence of this happening was the Ethiopian eunuch’s reverence for Yahweh (cf. Act 8:26-40). No matter how remote, wealthy, or regal they may be, Gentiles will voluntarily acknowledge Yahweh’s deity (cf. 1Co 14:24-25). One writer argued for the historic evangelical doctrine of exclusivism in salvation, and used it to argue against religious inclusivism (pluralism). He commented on many verses in Isaiah that support this belief. [Note: Wayne G. Strickland, "Isaiah, Jonah, and Religious Pluralism," Bibliotheca Sacra 153:609 (January-March 1996):31-32.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The God of redemption 45:14-46:13
This section develops the ideas that preceded, by unfolding the characteristics of Yahweh that His people needed to appreciate, in view of the shocking news that their new Moses would be Cyrus. It opens with an emphasis on God as Savior (Isa 45:14-19), then contrasts Yahweh with idols (Isa 45:20 to Isa 46:7), and closes with an emphasis on God as righteous (Isa 46:8-13). The purpose of the unit was to strengthen the Israelites’ confidence in God.