I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
23. By myself have I sworn ] Cf. Gen 22:16; Jer 22:5; and see Heb 6:13. The form of Jehovah’s oath by Himself is given in ch. Isa 49:18, “as I live, saith Jehovah.”
the word is gone out &c. ] Or, as R.V. marg.: righteousness is gone forth from my mouth, a word which (lit. “and it”) shall not return (cf. ch. Isa 55:10 f.).
righteousness here means that which shall be verified, a word to which the deed will correspond.
every knee shall bow (in homage, 1Ki 19:18), every tongue shall swear (fealty, ch. Isa 19:18)]. The reading “confess” is substituted for “swear” in some codices of the LXX., as in Rom 14:11, Php 2:10-11.
24, 25 express the faith of the religious community of the future.
Surely, shall one say, in the Lord &c. ] Better: Only in Jehovah, shall one say, &c. The R.V. gives a different turn to the thought by including the word for “to me” in the parenthesis (“shall one say to me” [marg. “of me”]); while the A.V. treats it as part of the main sentence (“there is to me,” i.e. “I have”). On the former view righteousness and strength are divine attributes; on the latter they are blessings bestowed by Jehovah on men. The rendering of A.V. is preferable, although it is opposed to the Hebr. accents.
righteousness ] lit. “righteousnesses,” the idea being intensified by the plural. It is often used of the mighty acts of Jehovah, the individual instances in which His righteous character is manifested (1Sa 12:7; Mi. Isa 6:5; Psa 71:15 ff. &c.); here in like manner it must denote the experiences through which a right relation to God is verified. The parallelism with “strength” shews that it is almost identical with salvation or victory (see on ch. Isa 41:2 and Isa 46:13).
even to him ashamed ] to him shall one come &c.; or, to him shall come with shame all that were incensed (Isa 41:11) against him. The verb “be ashamed” seems merely to be a qualification of “shall come.”
Fuente: The Cambridge Bible for Schools and Colleges
I have sworn by myself – This verse contains a fuller statement of the truth intimated in the previous verse, that the benefits of salvation should yet be extended to all the world. It is the expression of Gods solemn purpose that all nations should yet be brought to acknowledge him, and partake of the benefits of the true religion. The expression, I have sworn by myself, denotes a purpose formed in the most solemn manner, and ratified in the most sacred form. God could swear by no greater Heb 6:13, Heb 6:16; and this, therefore, is the most solemn assurance that could be possibly given that the purpose which he had formed should be executed. To swear by himself is the same as to swear by his life, or to affirm solemnly that the event shall as certainly occur as that he exists. The same idea is often expressed by the phrase, as I live. See a parallel declaration in Num 14:21 : But as truly as I live, all the earth shall be filled with the glory of the Lord (compare Num 14:28; Isa 49:18; Jer 22:24; Eze 5:11; Eze 14:16, Eze 14:18, Eze 14:20; Zep 2:9; Rom 14:11). This passage is quoted by Paul in Rom 14:11, where the phrase, I have sworn by myself is rendered, as I live, saith the Lord, showing that they are equivalent expressions.
The word is gone out of my mouth – The Septuagint renders this, Righteousness shall proceed from my mouth, my words shall not return. Lowth renders it, Truth is gone forth from my mouth; the word, and it shall not be revoked. Jerome, The word of righteousness has gone forth from my mouth, and shall not return. Rosenmuller accords with the interpretation a of Lowth. Probably the correct translation is righteousness (that is, the righteous sentence, or purpose, where the word tsedaqah is used in the sense of truth, see Isa 45:19), has gone out of my mouth, the word (that is, the promise), and it shall not return. In this construction the (y) before lo’ has the force of a relative pronoun, and is to be referred to dabar, the word. The sense is, that God had spoken it, and that all which he has spoken shall certainly be fulfilled. The fact that the declaration has once passed his lips, is full proof that the purpose shall be accomplished. This is not to be understood of any promise which he had made before, but it is a solemn declaration which he now makes by the prophet.
That unto me every knee shall bow – To bow or bend the knee, is indicative of homage or adoration; and the idea is, that all should yet acknowledge him to be God (see the note at Rom 14:11). The ancient mode of offering adoration, or of paying homage, was to place the knee on the ground, and then slowly to incline the body until the head touched the earth. This is practiced now in eastern countries (compare Gen 41:43; 1Ki 19:18; 2Ch 6:13; Mat 27:29; Rom 11:4; Phi 2:10; Eph 3:14). The obvious and proper signification of this is, that the time would come when God would be everywhere acknowledged as the true God. It refers therefore to the future period of glory on the earth, when all people shall have embraced the true religion, and when idolatry shall have come to an end.
Every tongue shall swear – This expression is evidently taken from the practice of taking an oath of allegiance to a sovereign, and here means that all would solemnly acknowledge him to be the true God, and submit themselves to his government and will. See the phrase explained in the the note at Isa 19:18. That this refers to the Messiah and his times, is apparent from the fact that it is twice referred to by the apostle Paul, and applied by him to the Lord Jesus and his religion Rom 14:11; Phi 2:10. It is a glorious promise which remains yet to be fulfilled, and there is no promise in the Bible more certain than that this earth shall yet be filled with the knowledge of the true God.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. I have sworn by myself] bemeymri, by my WORD: and the word – pithyam, or saying, to distinguish it from the personal substantial WORD meymra, mentioned before. See the Targum.
The word is gone out of my mouth – “Truth is gone forth from my mouth; the word”] So the Septuagint distinguish the members of the sentence, preserving the elegance of the construction and the clearness of the sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I have sworn by myself, which is the highest and most solemn oath that is possible, Heb 6:13, and therefore signifies that the matter here sworn is of an extraordinary importance.
The word is gone out of my mouth in righteousness; it is not a vain word rashly uttered, and afterwards never remembered nor observed, but what I sincerely speak, and will most faithfully and infallibly perform.
Shall not return, to wit, unto me void, or without effect, as this phrase is more fully delivered, Isa 55:11. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business.
Unto me every knee shall bow, every tongue shall swear; not only the Jews, but a people of all nations, shall worship me, and submit to my laws; which is signified by an outward act, the bowing of the knee, Which is a posture of reverence and subjection; and by one eminent part of Gods worship, which is swearing by his name.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. sworn by myselfequivalentto, “As I live,” as Ro14:11 quotes it. So Nu 14:21.God could swear by no greater, therefore He swears by Himself(Heb 6:13; Heb 6:16).
word . . . inrighteousnessrather, “the truth (see on Isa45:19) is gone forth from My mouth, the word (of promise), and itshall not return (that is, which shall not be revoked)” [LOWTH].But the accents favor English Version.
tongue . . . swearnamely,an oath of allegiance to God as their true King (see on Isa19:18; Isa 65:16). Yet tobe fulfilled (Zec 14:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I have sworn by myself,…. Christ being the true God, he could swear by no greater, Heb 6:13, this shows that what follows, and is here sworn unto, is of great importance, and strictly true, and would certainly be accomplished:
the word is gone out of my mouth in righteousness; both what goes before, that such that look unto him shall be saved; and also what follows, concerning the subjection of every creature to him; this was what he had resolved in his mind, and declared in his word, by promise and prophecy, should be; and as it was agreeably to truth and justice, it should certainly, and in faithfulness, be performed, and shall not return void and without effect, but be exactly and punctually accomplished:
that unto me every knee shall bow, every tongue shall swear; that is, everyone, or at least the generality of mankind, shall be subject to Christ, embrace his Gospel, submit to his ordinances, profess his name, and serve and worship him; this will be when the fulness of the Gentiles is brought in, and the Jews are converted: the apostle quotes this passage, and applies it to the judgment day, when all, whether they will or not, shall confess that Christ is God, which he so often asserts in this context; see Ro 14:10.
Fuente: John Gill’s Exposition of the Entire Bible
23. I have sworn by myself. He adds a clearer confirmation of the preceding statement; for, in consequence of this calling being unusual and marvellous, he adds an oath, as is usually done in what is new and hard to be believed. The Jews might have objected, that they alone were called by the name of the elect people; but, when he confirms it by an oath, this removes all debate. The Prophet still, indeed, aims at the same object, namely, that the glory of God shall be so visible in the restoration of the Church as to arouse the whole world to the admiration of it from the rising to the setting of the sun, or, to express it more briefly, that this demonstration of the power of God shall be so splendid and illustrious as to strike all nations with fear. Yet from these words we may justly infer what I have remarked, that the Gentiles shall be admitted to an equality with the Jews, so that God shall be the common Father of all, and shall be worshipped in every country.
Now, God “swears by himself,” because he cannot have another equally competent witness of the truth; for he alone is the truth. “Men,” as the Apostle says, “swear by a greater than themselves; but God, because he had no greater, hath sworn by himself.” (Heb 6:16.) We ought to observe the reason why he “swears.” It is because he intended to aid the weakness of his people, that they might not be tossed about in uncertainty. This certainly is wonderful condescension, that, in order to remedy the fault of our distrust, he does not scruple to bring forward his own name as holding the place of a pledge; and the more base and disgraceful must be our unbelief, if even an oath does not satisfy us. Besides, since God claims for himself all confirmation of the truth, we ought to be exceedingly careful, when we appeal to him by an oath, not to mingle any other names either of saints or of any creature, but, by using his name with all becoming reverence, to preserve the honor due to him entire and unabated.
The word hath gone out of my mouth in righteousness. He means that all that he has commanded to be published by his Prophet is firm and lasting, as if he had said that this commandment did not proceed “out of his mouth” rashly or unadvisedly. And in this sense the word righteousness is often used in Scripture, that is, for a word that is not deceitful, which shall clearly appear to be perfectly true; and thus he says that the decree cannot be revoked.
And shall not return. This is another mode of expression conveying the same idea. It means that the word of God shall continue to make progress, till the actual result shall make manifest that it has proceeded from a just and true and almighty God. A person is said to return, when some obstacle hinders him from proceeding farther; but, because nothing can prevent God from executing what he has decreed, the Prophet justly infers that nothing can interrupt or retard the course of this word. The particle כי, (ki,) that, must be viewed as introducing an explanatory clause; as much as to say, “This is the word,”
That to me every knee shall bow. By this mode of expression he means that all the Gentiles shall be suppliants to God, because the astonishing deliverance of the Church shall strike terror upon all. Yet hence also it follows, that his worship shall be spread among all nations; for we cannot truly “bend the knee” before God till he hath been made known to us. To an unknown God, indeed, men may render some kind of worship; but it is false and unprofitable. But here he speaks of a true profession, which proceeds from a knowledge of God deeply seated in our hearts; for, where there is no faith, there can be no worship of God, and faith is not directed to a thing unknown or uncertain. Accordingly, he has made use of the sign to express the thing itself, as is frequently done.
Hence it ought to be observed, that God demands also external worship; for the Prophet does not separate an external profession of religion from the inward feelings of the heart. In vain, therefore, do fanatics boast that in some manner they worship God and do homage to him, while they bow down before idols. In vain, I say, do they pretend that their heart is upright towards God; for the worship of the heart cannot be separated from an external profession. In like manner the soul cannot be dedicated and consecrated to God, while the body is consecrated to the devil; for both ought to be consecrated to God, and thus the worship of the heart ought also to be accompanied by an external profession.
“
With the heart we believe to righteousness, and with the mouth confession is made to salvation.” (Rom 10:10)
Hence also the Lord, approving of the piety and uprightness of his people, says, “that they have not bowed a knee before Baal.” (1Kg 19:18; Rom 11:4.)
Paul applies this passage of Isaiah to the last judgment, when he says (Rom 14:10) that “we must all stand before the judgment-seat of Christ;” although the subject here treated of is, the redemption of the people, the publication of the gospel, and the establishment of the kingdom of Christ. But he takes for granted (what all ought to know) that those statements which relate to the kingdom of Christ must not be limited to any part of it, but extend to the whole of its course, till it arrive at full perfection. The knee is bent to Christ, when his doctrine is obeyed, and when the preaching of the gospel is accepted. But many still oppose and boldly despise him; Satan contrives many schemes and incessantly carries on war with him; and therefore we are at a great distance from the full accomplishment of this prophecy. Then shall every knee be truly bent to Christ, when he shall triumph over vanquished and utterly ruined adversaries, and shall render visible to all men his majesty, which Satan and wicked men now oppose. Thus Paul teaches that, when Christ shall ascend his judgment-seat to judge the world, then shall be fully accomplished that which began to be done at the commencement of the gospel, and which we still see done from day to day.
Every tongue shall swear. By a figure of speech in which a part is taken for the whole, the word swear is put for worship, reverence, or subjection. “Swearing” is one department of the honor which is due to God; for by it we confess and acknowledge that he is the Author and Father and lawful defender of the truth, and that “all things are naked and open to him.” (Heb 4:13.) Whenever therefore this honor is bestowed on idols, the majesty of God is dishonored by abominable sacrilege; and consequently they who worship him purely swear exclusively by his name. But on this subject we have spoken (215) in the exposition of another passage. (Isa 19:18.)
(215) See Commentary on Isaiah, vol. 2, p. 70.
Fuente: Calvin’s Complete Commentary
CHRISTS DOMINION
(Missionary Sermon.)
Isa. 45:23. I have sworn by Myself, &c.
To bow the knee is to render homage as to a king. To swear is formally to accept and profess allegiance. It supposes a monarch. The text finds its fulfilment in Christ, and is applied to Him (Rom. 14:11; Php. 2:9-11). It sets forth the glory of His dominion.
I. THE RIGHTEOUSNESS WITH WHICH IT IS CONSTITUTED.
By His Godhead, He has a right to the allegiance of all His creatures. His dominion over them can never be relinquished. When such as have rebelled return to their allegiance, they restore the right which has been unjustly withheld.
But He has acquired the right of supremacy over the mediatorial kingdom by His mediatorial work. His death on the Cross acquired it. The passage already named from the Epistle to the Philippians, with others, traces the Redeemers exaltation to His atoning death. One who has well executed the earlier stages of a great work is likely to be entrusted with its completion. Joseph was the most likely to carry into effect the plans he had indicated to Pharaoh.
II. THE UNIVERSE TO WHICH IT WILL BE EXTENDED.
The terms here and elsewhere are universal. The corresponding passages enter into detail. They specify the world, heaven, the unseen realm of spirits.
1. The inanimate and irrational parts of creation are unconsciously subordinated to His authority. The dominion over the inferior creation was given to the first man. It was weakened by the Fall. Restored and realised in Christ (Psa. 8:4-8; Heb. 2:6-9). It will be consummated at the resurrection (Rom. 8:19-23). They are mixed up with man from the beginning. Therefore subordinated to Christ.
2. The holy and the renewed parts of the universe are willingly subordinated to His authority.
(1.) Holy angels (Isaiah 6, compared with Joh. 12:41; Eph. 1:20-23). They ministered to Him on earth. Would have come in legions to save Him from death, had He willed. An army always at His command. They are ministering spirits to the heirs of salvation. Beautiful doctrine of their perpetual environment. It is a consolatory thought in perilous crises.
(2.) Renewed men. His dominion over them is a spiritual dominion. He reigns in their hearts. Because of what He has done for them, and because of what He is, they love Him. Therefore they willingly subject themselves to His authority. They are zealous for His honour. They stand up for Him against the worlds hostility.
3. The hostile and impenitent part of mankind will be eventually subordinated to His authority. Prophetic Scripture is full of the idea of a universal reign of righteousness in this world through the universal prevalence of the Gospel. Ignorance will be dispelled; idolatry will disappear; indifference and unbelief will be destroyed; sin, if not extinct, will be hated; peace and righteousness will be the universal characteristic of mankind; primitive purity will be combined with high civilisation. The poetry of the Bible description of the latter day is well worthy the attention of all who are interested in the progress of mankind and in the glory of the Lord Jesus Christ (H. E. I. 9791162).
III. THE CERTAINTY WITH WHICH IT IS ASSURED.
The text is the strongest form of asseveration. It rests on the word of God which cannot be recalled or falsified, and on the oath of God which He sometimes uses for confirmation. On certain solemn occasions, when the greatness of the blessing and the difficulties in the way of its realisation rendered it desirable, He has confirmed His word of promise by a solemn oath (Gen. 22:16-17). Thus here. And this word is being fulfilled:
1. In the mission and work of Christ. In order to its fulfilment, He became incarnate, lived His life on earth, offered the sacrifice of Himself. This is the power which is destined to attract all men to Him. He is exalted to the throne, where He reigns until all His enemies shall be subdued.
2. In the dispensations of His Providence. In the exercise of His royal authority, He gave the command to preach the Gospel; a command which is permanently binding on His disciples. He opens doors of entrance in every part of the world; in India, China, and many other countries now, as in the Roman empire at first. He fills the Church with requisite power. Men are raised up with Christs love in their hearts and a sacred willingness to enter these doors. Money is placed in the possession of the Church sufficient for the occupation of the fields of usefulness that are from time to time opened. It is His will that by means of His Church the prediction shall be accomplished.
3. In the work of the Holy Spirit. Whatever of sovereignty must be assumed in contemplating the principle on which the Holy Spirit is bestowed in order to the worlds subjection to Christ, it is certain that as much of the Spirit is bestowed as the Church is at any time prepared for by labour, prayer, faith.
Now all this is in the course of being accomplished. It seems slow. Creation was slow. Almost all great works are accomplished slowly. Yet it is really proceeding. See how the principles of the Gospel and the men of the Gospel are leavening society. Our duty is clear. Bow the knee to Christ. Believe in Him. Work for Him. Support His cause. Pray for its extension.J. Rawlinson.
THE FUTURE TRIUMPHS OF THE GOSPEL
Isa. 45:23-24. I have sworn by Myself, &c.
These words announce
I. A UNIVERSAL SUBJECTION. Every knee shall bow, and every tongue shall swear.
1. I have sworn by Myself. It is implied that God has a right to this subjection. This right is peculiar and perfect; superior to that of any master to a servant, or a sovereign to a subject, for God has an entire and absolute property in us all. Our very existence is owing to Him. We breathe His air, eat at His table, wear His apparel, and are daily living upon His bounty. If He were to call you to Him, and say, Take that thine is, and go thy way, what would you take? You could not take even yourself, but would relapse into non-existence (Act. 17:28).
2. This submission is not natural. Unto me shall every knee bow, and every tongue shall swear. Their previous condition was a state of alienation and rebellion. The Bible, throughout, assumes that this is mans present state (H. E. I. 33903396).
3. This submission is to be universal. Unto me every knee shall bow, every tongue shall swear. Christ had no doubt that His kingdom, though small in its commencement, would spread far and wide (Mat. 13:31-33). Hitherto the progress of Christianity has been comparatively small, and its success much confined. There is no country, or town, or village, where even the majority are as yet governed by it. But it is not to be so always (Psa. 72:11; Zec. 14:9; H. E. I. 979).
4. This submission is Divinely assured. How strong is the pledge here given! By Myself have I sworn. The word is gone out of my mouth in righteousness, and shall not return. If it be a righteous thing for God to do, He will do it. Some of Gods words have returned to Him, but they were threatenings, and threatenings are conditional (e.g., Jon. 3:4). But here the engagement is absolute: it is nothing less than an oath. But was it necessary for God thus to bind Himself down? No; but an oath for confirmation is an end of all strife, wherein God, willing therefore to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; that by two immutable thingsfor His word is as immutable as His oathwe might be encouraged to look forward with confident hope to a brighter future for our world.
II. THE MANNER IN WHICH THIS SUBMISSION IS TO BE EXEMPLIFIED. Surely shall one say, In the Lord have I righteousness and strength; even to Him shall all men come.
This shows us that that universal homage is to be eventually paid to God in Christ. For it is with God in Christ that we have to do (Joh. 5:22; Php. 2:9-11).
Even to Him shall all men come. To whom should men go for help, but to Him in whom all power is to be found? If there were but one well in a neighbourhood, all the inhabitants around would flock to it for water. If there were only one refuge from a cruel and victorious enemy, thither would all the people hasten. When the famine was in Egypt and the surrounding countries, Jacob said in effect to his sons, Go unto Joseph; he is in possession of the corn. All that these symbols set forth is to be found in Christ. To Him, said dying Jacob, shall the gathering of the people be.
III. THE CONSEQUENCES OF REFUSING TO SUBMIT TO OUR MERCIFUL KING. And all that are incensed against Him shall be ashamed.
1. It seems strange that such characters as these could be found; yet such is the case (Psa. 2:2-3). You are mistaken, if you suppose that the men of the world will love and admire your religion. They hated its Founder, not only without a cause, but for the very excellences He displayed. Heathen philosophers thought that if Virtue appeared incarnate, all the world would fall in love with her. It did appear; thirty-three years the image of the invisible God was seen going about doing good,and what was the result? The men of the world pursued Him with remorseless malice, and hung Him on a tree!
In like manner, the Church of Christ was opposed by them from its earliest commencement. They employed every kind of persecution against His cause and disciples. So it is still. In every self-righteous character there is a settled opposition against the sovereignty and grace of God (H. E. I. 26772679).
2. The future of these foes of Christ. All that are incensed against Him shall be ashamed (Rev. 17:14; Isa. 60:12; Luk. 19:27). All, whether high or low, the moral as well as the profligate. All! There may be many of them, but though hand join in hand, yet shall not the wicked go unpunished. Their multitude will not afford any alleviation to their misery. The way of transgressors is hard ever here, and it leads down to the chambers of eternal death. But there is a Saviour able and willing to save the chief of sinners, and who will in no wise cast out any who come unto Him.William Jay: Sunday Evening Sermons, pp. 3340.
RIGHTEOUSNESS AND STRENGTH
Isa. 45:24. In the Lord have I righteousness and strength.
One distinguishing praise of the Gospel dispensation is its completeness. All the spiritual wants of those who embrace it are therein provided for. This completeness is all in Christ. In Him are all the believers supplies treasured up; out of His fulness they must daily receive grace for grace. The great variety of their necessities, and of His gifts, may be reduced to the two mentioned in the text. All they want is a title to heaven, and a qualification for the enjoyment of it; whatever gifts comprehend both these, comprehend all they can require; and righteousness is their title to heaven, strength secures their meetness for it.
I. In the Lord the Believer has Righteousness. In himself, he has none. There is hardly anything more plainly taught in Scripture than this. Nevertheless men are apt to suppose they have a righteousness of their owna righteousness of the law. Such a righteousness St. Paul had at one time: if you would learn what value he put upon it when he was instructed in the truths of the Gospel, read Php. 3:8-10. He counted such a righteousness loss, instead of gain. His prayer was, that in the last day he might be found, not in it, but in that which is through the faith of Christ, the righteousness which is of God by faith. This is the only righteousness which will avail us anything then; and this the believer has in the Lord. It is this, because Christ is his. He has not wrought it himself: Christ has wrought it for him. But though he has not the glory, he has the benefit. The reward of righteousness is his also. Being justified in Christ, he shall also be glorified with Him.
II. In the Lord the Believer has Strength. In him dwelleth no good thing. He cannot produce from the stock of nature one truly holy fruit. The carnal mind is enmity against God. What one action truly good and pleasing to God can enmity produce? The enmity must be first removed, and the principle of love implanted in the breast, before the work of love can proceed from it. Man, in his natural state, may imitate good actions, but his actions cannot be really good, however well they may look. The tree must be made good ere the fruit can be good. For this the Saviours strength is necessary (Joh. 15:5 : 1Co. 15:10; Gal. 2:20; Php. 4:13; H. E. I. 2391, 4080, 4081).
Thus simple and intelligible is our religion. It presents us with one great object, JESUS CHRIST; and bids us seek all we need in Him. In doing this day by day, lies the art of maintaining peace of conscience, and of acquiring a growing victory over every lust within and every foe without.
PRACTICAL DIRECTIONS
1. Renounce all other righteousness but that of Christ. Otherwise, you dishonour Him and injure your own souls. If you do not trust wholly to Christs righteousness, on the ground of your acceptance with God, you do not trust it at all to any saving purpose (H. E. I. 1960, 2411, 2412). A clearer vision of the law would show us that nothing but the righteousness of Christ can satisfy its demands.
2. Renounce all dependence on your own resolutions. So long as you trust in them, the offer of Christs strength must be superfluous to you. What have your resolutions amounted to? To anything really holy and spiritual? And what has been the effect of them? How often have you carried them out? Have you not repeatedly failed to do so? Will you go on risking your eternal welfare on those expedients which already have failed you a thousand times? True holiness is within your reach, but not by any strength of your own. You must believe in Jesus for it, if you would be partakers of it in truth. And in Him only must you trust (H. E. I. 932, 933, 4766).
3. Be diligent in making use of Christ for both righteousness and strength. It is not enough that you renounce false grounds of peace and rejoicing. The work of every day must be to live on Christ, that by His righteousness you may have peace, hope, and joy; by His strength, victory and holiness. Does conscience trouble you? Endeavour to get a clearer sight of and a firmer hold on the righteousness of Christ (H. E. I. 1893, 1894, 3350). When worldly cares press upon you, when temptations beset you, when you find it very difficult to walk in the way of duty, lay hold on the Redeemers strength. Practical Christianity is, from beginning to end, nothing else but living a life of faith on the Son of God. Let this one thing, then, be the business of every day. Every day brings its trials, its snares, its peculiar duties, its advantages, its opportunitiesgo forth to meet and use them only in the name and power of Christ. So each day will be a day of victory. To overcome the world is a great thing, a far greater thing than many suppose; but in the strength of Christ it shall be accomplished by the believer (1Jn. 5:4; Rom. 8:37; H.E.I. 1078, 1098, 938, 945).John Fawcett, A.M., Sermons, vol. i. pp. 7489.
GLORYING IN THE LORD
Isa. 45:24-25. Surely, shall one say, &c.
Even from the gospel of the Old Testament we may derive an answer to the interesting inquiry, How can a man be just with God?
I. THE BELIEVERS SOURCE OF SALVATION. The text contemplates men as sinful, i.e., polluted, weak, and guilty; accordingly it describes the Lord as being
1. The source of his righteousness. Both the principle and practice originate in the grace of God. And in every stage of the process salvation is of the Lord (Joh. 20:1-6; Eph. 4:24; Php. 1:11; Isa. 26:12).
2. The source of his strength. There is a wide difference between perceiving what is right, or even de siring to act aright, and actually performing the will of God. The Lord imparts the energy by which we do His will (Php. 4:13); the fortitude by which we suffer His will (Rom. 5:3-5); and the persevering and unconquerable firmness with which we sustain the attacks of our enemies (Rom. 8:37). Strength, suited and proportionate, is promised (Isa. 40:29; Deu. 33:25; Isa. 41:10); and these promises are verified by the experiences of the faithful (2Sa. 22:40; 2Co. 12:9-10).
3. The source of his justification. Not personal and perfect innocence, for, Rom. 3:23; but that state which results from forgiveness. Of this the Lord must have the glory, for He has provided the means of pardon (Isa. 53:6; Rom. 3:25); He propounds the terms of pardon (Joh. 3:16; Rom. 3:26); He bestows that grace by which we obtain pardon (Eph. 2:8; Col. 2:12); He grants the pardon desired (Rom. 3:24; Rom. 8:33; Col. 3:13); He blesses with a sense of pardon (Gal. 4:4-6); and He will attest their pardon, in a public justification of His servants at the last day (Rom. 2:4-10; Mat. 25:34-40).
II. THE BELIEVERS HUMBLE ACKNOWLEDGMENT. This is
1. The language of humble confession; of weakness and inability. The text may refer to the past and the present.
2. The language of humble gratitude.
3. Or the text may respect the future; and then, by way of anticipation, this is the language of humble confidence (2Co. 1:10).
4. This is also the language of humble but exulting triumph (Isa. 51:9-11; Rom. 8:35-39; Psa. 23:4; 1Co. 15:55; Rom. 2:7-10; Rev. 1:5-6).
This language is rendered all the more striking by contrast, all that are accursed, &c.; shall be confounded at their stupid infidelity, &c.Sketches of Sermons, vol. iii. pp. 5458.
THE SEED OF ISRAEL
Isa. 45:25. In the LORD shall all the seed of Israel be justified and shall glory.
I. WHO ARE THE SUBJECTS OF THIS PROMISE? All the seed of Israel. To Jacob this name was first given, and you know how he obtained it; how he was knighted on the field of battle. It is a name of high honour: Thy name shall be called no more Jacob, but Israel [i.e., a prince with God]; for as a prince hast thou power with God and with men, and hast prevailed. The promise is to his seed.
The seed of Israel may be viewed under two aspects. First, as Jews, the natural descendants of Jacob. They nearly always were, and are now, very far from being the people of God, unless by a national covenant. But the period will come when the veil will be taken away from their hearts, and this promise will then be fulfilled to them.
But there is another aspect under which we may view Israel. Observe the distinction which our Saviour makes when speaking of Nathaniel: Behold an Israelite indeed, in whom there is no guile. In speaking of him as an Israelite, He distinguishes him from men of other nations, and by calling him an Israelite indeed, He distinguishes him from men of his own nation (Rom. 9:6). All along there were some in Israel who, like their ancestors, were partakers of faith and humility. These were peculiarly the Israel of God, and the ground of their being so called was not their natural relationship to Jacob, but their spiritual relationship to him (Rom. 2:28-29). Therefore, if your hearts are circumcisedif you are renewed in the spirit of your mindsyou are the Israel of God (Php. 3:3; Gal. 3:29).
But who of this seed of Israel are entitled to the promise? All of them! In the Lord shall all, &c.
1. The expression seems to imply number. Though the righteous have always been few when compared with the wicked around them, yet collectively considered, and when gathered out of all nations and tongues, they will be a number which no man can number (Heb. 2:10, and especially Isa. 53:11, satisfied!).
2. It expresses impartiality. There is no difference here as to country, condition, or complexion (Rom. 8:14; Gal. 3:26-28). Children differ in age, size, strength, feature, but they form one and the same family. Before the time of harvest the wheat grows in various places, and is separated by hedges and walls, but when it is reaped it is carried home and gathered into the same garner, while no inquiry is made whether it grew in this enclosure or that. All the seed of Israel have one Father, are all included in the same eternal purpose, redeemed by the same precious blood, justified by the same grace, destined to the same glory. Therefore you should love them all, and never be ashamed to hold communion with those with whom Christ holds communion.
III. WHAT IS THE SUBSTANCE OF THIS PROMISE?
1. The dignity of the Benefactor. In the LORD shall all the seed of Israel be justified, and shall glory. Who is the person here spoken of? A very important inquiry. Wherever you see the LORD in capitals in the Bible, you are apprised of the word JEHOVAH in the original. This name is therefore applied to Christ; for it is certainly of Him that it is said in the preceding verse, Surely shall one say, in the LORD have I righteousness, &c. Why, then, you would make Jesus Christ to be God? No, I do not make Him to be so: I find Him to be so. And it is necessary that He should be so, for without this there could not be an all-sufficiency of worth to expiate our offences, or of power to save us from the dominion and pollution of sin. It is necessary for us that we should be able to say, My Lord and my God!
2. The relation on which the blessedness here promised depends: In the Lord. Of this in much is said in Scripture (Isa. 45:24; 2Co. 5:17; Eph. 1:3; Php. 3:8). Between Christ and all His people there was a virtual union before the world began, and there is now a vital and a visible uniona vital union, when they are enabled to receive and embrace Him by faith; a visible one, when they join His Church, and make a profession of His name. Not only is He the source of blessedness, but we can be partakers of it only by being in Him. A refuge is a place of safety, but you can be secure only by being in it. The ark preserved Noah and his family, but had they been out of it when the rain descended, they would have perished along with the unbelieving world; but the Lord shut him in, and therefore he was preserved. Consider also our Saviours teaching in Joh. 15:4-5.
3. The privilege here promised. It takes in two things:
(1.) Justification. In the Lord shall all the seed of Israel be justified and shall glory. Does this mean that they shall be justified from imputations and slanders? Yes, in a sense this may be implied, so that the Christian may say, He is near to justify me (see Psa. 37:5-6). So Joseph and David were in due time cleared from the calumnies that were cast upon them. So shall it be with all Gods people who have borne reproach for His sake (P. D. 3114).
But the greater blessing here promised is justification from sin. This is the blessing that descends on all believers in Christ Jesus (Act. 13:39; 2Co. 5:21). How was Christ made sin for us? By imputation only. Our sin was reckoned to Him, and He became responsible for the consequences (1Pe. 3:18). How are we made righteous before God? In the very same way. Christs righteousness is reckoned to us, and in consequence of it we are absolved and justified. How far does this justification extend? For answer, see Rom. 8:1; Jer. 50:20. All true believers in Christ are now accepted in the Beloved, both as to their persons and their services, and are not only freed from the curse of the law, but are invested with a title to everlasting life.
(2.) Exaltation. The exultation of which our text speaks will be the natural result and expression of the exaltation which God has in reserve for His people. Poor, mean, despised, they may be now, but then the shout of a King shall be heard among them. Is that King ours? Let us never be ashamed now to own, to talk of, to publish Him in whom we then shall glory. Soon He will come again to be glorified in His saints, and to be admired in them that believe.William Jay: Sunday Evening Sermons, pp. 4147.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(23) I have sworn by myself.The highest conceivable form of asseveration (Gen. 22:16; Jer. 22:5; Heb. 6:13).
Unto me every knee shall bow.The faith of Israel becomes the religion of mankind, though, from the prophets standpoint, Israel does not lose its distinctive nationality. We note the application of the words to the Christ in Php. 2:10; Rom. 14:11.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Unto me To God as supreme. His claim cannot be set aside.
Every knee shall bow Thus acknowledging him as the only supreme One.
Every tongue shall swear Same idea made lucid to all. Every being in the universe shall make confession, having the character of an oath, that Jehovah is all-supreme, righteous, just, yet merciful. Angels, devils, and men, shall confess. The reader will recall St. Paul’s use of this passage (Rom 14:11) to show how all men shall confess accountability to God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 45:23. I have sworn by myself I have sworn by myself; the word of truth is gone out of my mouth, a word which shall not return,That, &c. These are the words of the Son of God, declaring the purpose of grace, to illuminate all nations without distinction with the light of the Gospel, and to bring them to the true religion who worship the Father by the Son, the Mediator and Saviour, whom he hath appointed the Lord and Judge of the whole world. See Rom 14:11. Php 2:10-11 where St. Paul explains the phrase, Every tongue shall swear, by every tongue shall confess to God. To swear by the name of Christ is to confess his name, to profess his faith, and acknowledge his divinity.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 944
EXALTATION OF CHRIST
Isa 45:23-25. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. Surely, shall one say, In the Lord have I righteousness and strength: even to him shall men comet and all that are incensed against him shall be ashamed. In the Lord shall all the seed of Israel be justified, and shall glory.
TO those who know the infinite importance of the doctrine of the divinity of Christ, it is delightful to see the irresistible evidence of it in the Old Testament as well as in the New. Who is it that in the two preceding verses says, I am the Lord, I am God, a just God and a Saviour; there is no God else beside me, there is none beside me, there is none else? Is this a creature? Who is this that, in the text, presumes to swear by himself; that arrogates to himself universal dominion; and that so frequently appropriates to himself the incommunicable name, Jehovah? Is this a creature? Who is it that can fulfil the promises here made to his friends, or execute the judgments here denounced against his enemies? Is he a mere creature? No person that is not blinded by prejudice, or warped by controversy, can doubt one moment, but that it is the supreme God, who is speaking throughout the whole passage: yet this very passage does St. Paul expressly apply to Christ, affirming that it was a prediction of his final victory, and of the appearance of the whole human race at his tribunal [Note: Rom 14:10-11.].
For the further elucidation of these solemn words we shall consider,
I.
The subject-matter of the oath
To comprehend this aright, we should notice particularly those very opposite circumstances which were appointed to take place, before the predictions in the text were to receive their accomplishment. Christ was to be insulted by his whole nation; and his claims of Messiahship were to be made the subject of profane ridicule: he was not only to be rejected, but to be crucified as a malefactor, and to die as one unable to save himself: his enemies were to enjoy a momentary triumph; and his followers to be disappointed, dejected, and confounded. But, that these things should not be a stumbling-block to any, it was here foretold that all these circumstances should be speedily reversed. In this view, the oath relates to four things:
1.
The exaltation of Christ
[Christ, as King of kings, and Lord of lords, had a right to universal empire: every creature was bound to render him an unlimited and unreserved obedience. But it was foreseen that, instead of submitting to him, his creatures would rise up in rebellion against him, and cry out with one voice, We will not have this man to reign over us. Christ, however, laughed them to scorn; and told them by his prophet, many hundred years before, that every knee should bow to him, and every tongue take an oath of allegiance to him as the only sovereign of the universe; at least, if they did not do this willingly, as an expression of their unfeigned subjection, they should do it, in effect, against their will, by suffering the punishment due to their rebellion.]
2.
The advancement of his kingdom
[While in the world, he was to be considered as vile, yea, as the vilest of mankind; and to appear weak as other men: but in due time he was to be regarded, not only as righteous and powerful, but as the only source of righteousness and strength to all his creatures. In themselves, all are ungodly and without strength: feeling therefore their guilt and helplessness they are to come to him, each saying for himself, and each animating others to say, In the Lord have I righteousness and strength.]
3.
The confusion of his enemies
[Notwithstanding his unspotted innocence, and unbounded kindness, he was to be an object of utter abhorrence to his whole nation. But their triumph over him was to be of short duration: the time was soon to come, when they should see him whom they had pierced, and mourn. Their violence was soon to be recompensed upon their own heads, unless by previous repentance and faith in his blood they obtained the remission of their sins. At all events, they should be ashamed, whether penitent and pardoned, or impenitent and condemned. They should either be made to acknowledge with Paul, that they had been blasphemers, injurious, persecutors, and the very chief of sinners, or to confess the justice of that sentence that consigned them over to everlasting misery.]
4.
The salvation of his people
[His enemies are the seed of profane Esau; but his friends are the seed of Israel, whose prayers prevailed with God, and whose example they imitate. These were for a time to be as men disappointed of their hopes; but, ere long, their expectations, founded on the word of Christ, were to be abundantly justified in the sight of men; and their persons too were to be justified in the sight of God; so that both before God and man they should have reason to glory in the name of Jesus. None of them should be left in their forlorn condition; but all, all without exception, be made to triumph in him as the Rock of their salvation.]
Such was the exaltation, and such the consequences of it to himself, to his enemies, and to his believing people, which Christ so long before predicted with a solemn oath: in confirmation of which we proceed to state,
II.
The certainty of its accomplishment
If God had simply asserted these things, it could not fail but that they must come to pass; for, he is not a man that he should lie, or the son of man that he should repent. But for our fuller conviction and assurance, he has sworn; and because he could swear by no greater, he has sworn by himself: his word is gone forth in righteousness and truth, nor shall it return, till every jot and tittle of it be fulfilled. But,
1.
It has already been accomplished in part
[At the hour of his death, his enemies thought that they had gained their end. He, whom they had arrayed in mock majesty, and crowned with a chaplet of thorns, and before whom they had bowed the knee in derision, crying, Hail, King of the Jews! had expired on the accursed tree, an object of universal execration and abhorrence: and his followers were scattered as sheep that have no shepherd. The leader being destroyed, it seemed as if this infant sect, like others that had preceded it, were crushed, and brought to nought. It only remained, that Jesus should be proved an impostor, by watching his tomb for three days; and then their victory would be complete. But in vain were the stone, the seal, the watch: at the appointed hour he rose triumphant; and the affrighted guards fled to relate the wonderful event. Now began his exaltation, which speedily reversed the scenes that had been exhibited. His enemies already stood confounded; and propagated an absurd falsehood to conceal their shame. The hopes of his disconsolate people were revived by many infallible proofs of his resurrection. They conversed and ate with him, and beheld him in the very act of ascending into heaven. It was but a few days afterwards, when, according to his promise, he sent down the Holy Ghost, and thereby completed the confusion of his enemies, and the triumph of his friends. Instantly no less that three thousand of his most inveterate enemies bowed the knee to him and took, as it were, an oath of allegiance to him as their rightful sovereign; though they had just before seen him crucified through weakness, and treated as the most infamous of malefactors, they came to him that they might obtain righteousness and strength. What confusion now seized the rulers, who still retained their enmity against him! All their efforts were in vain: the more fierce their opposition was, the more did the word prevail: so that in a little time, not Jerusalem only, but all Judea, yea the whole Roman empire, was filled with converts to the cause of Christ. Now the disciples triumphed in their turn: and from that time myriads in every place have been justified by his blood, and have gloried in his salvation.]
2.
It shall be yet more fully accomplished at the day of judgment
[It is in reference to this period in particular that the Apostle cites the passage before us [Note: Rom 14:11.]: and then indeed will it be verified to the uttermost. The submission of his people will be more entire, their acknowledgments more grateful, and their glorying more ecstatic, than they could be in this world; while the subjugation of his enemies, and their confusion before him will be complete. When he shall say, as to those of old, Many good works did I for you, for which of them did ye hate me? for you I left my glory, and veiled myself in human flesh; for you I sojourned upon earth, and died upon the cross; for you I sent my messengers to beseech you in my name to accept of mercy: for which of these things was I a stumbling-block unto you 2 how will they hang down their heads with shame! Eloquent as they now are in vindication of themselves, they will not then have one word to answer. Thus shall it be both to the friends and enemies of Christ: as sure as there is a God in heaven, possessed of faithfulness and power to fulfil his word, so sure shall not one jot or tittle of it ever fail of its accomplishment.]
Improvement
1.
For conviction
[Nothing surely can be more calculated to awaken the secure than this solemn oath of Jehovah. Methinks the Deity, to fix our attention and obtain belief, stands forth before the assembled universe, and, with his hand lifted up to heaven [Note: Alluding to Dan 12:7.], swears, As sure as I am God, thus and thus shall it be with my friends and with my enemies. Must not then sinners be more deaf than adders, and more obdurate than rocks, if they do not hear, and relent, at the voice of their God? O that men would no longer trifle with their eternal interests! We may argue as we please against the word of God; but we cannot invalidate its tremendous declarations. Let us then believe and tremble, yea, believe, and obey the Gospel.]
2.
For consolation
[God, in his oath, consults more immediately the comfort of his people [Note: Heb 6:17-18.]. They are, alas! too backward to believe his word; and therefore he confirms it with an oath. Let every subject then of the Redeemers kingdom rejoice: let their confidence in him both for righteousness and strength be greatly increased: let them never doubt, but that his enemies and their enemies, shall soon become his footstool: let them know, that they are justified from all their sins: and let them glory in him as their God and portion. Difficulties they may, they must, expect; but the word of God shall not be frustrated: the counsel of the Lord shall stand; and he will do all his pleasure. Let them only rest on the oath of God, and they shall experience its accomplishment to all eternity.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Isa 45:23 I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Ver. 23. That unto me every knee. ] I will be known and obeyed all the world over, sc., by Christians. Of the Jews Jerome noteth, quod mentis superbiam demonstrantes genu non flectunt, that they bow not the knee in God’s service, but only stand up at times.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I have sworn, &c. Quoted in Rom 14:11; and Php 1:2, Php 1:10. Reference to Pentateuch (Gen 22:16). App-92.
unto Me. Ascribed to Christ in the quotation above.
Fuente: Companion Bible Notes, Appendices and Graphics
sworn: Gen 22:15-18, Jer 22:5, Jer 49:13, Amo 6:8, Heb 6:13-18
the word: Isa 45:19, Isa 55:11, Num 23:19
That unto: Rom 11:4, Rom 14:10-12, Phi 2:10
every tongue: Isa 19:18-21, Isa 44:3-5, Isa 65:16, Gen 31:53, Deu 6:13, 2Ch 15:14, 2Ch 15:15, Neh 10:29, Psa 63:11, Psa 132:2
Reciprocal: Gen 22:16 – General Gen 24:3 – swear Deu 10:20 – swear Psa 22:29 – bow Pro 8:8 – All Isa 48:1 – which swear Isa 48:20 – with a voice Isa 63:1 – speak Jer 4:2 – shalt swear Jer 12:16 – my name Jer 46:28 – make Eze 21:5 – it shall Hos 2:19 – in righteousness Zep 1:5 – by the Lord Zec 14:17 – that Mal 1:11 – my name Mar 15:19 – and bowing Joh 3:26 – and all Eph 1:12 – who Eph 3:14 – I Rev 15:4 – for all
Fuente: The Treasury of Scripture Knowledge
Isa 45:23. I have sworn by myself Which is the highest and most solemn oath possible, Heb 6:13; 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, Isa 55:11. 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 Gods worship, swearing by his name. Surely shall one say Or, shall he say, each or every one of these, who, he now declared, should bow their knees to God, &c. In the Lord Hebrew, Jehovah. By, or from God alone, or the Messiah, who is the true Jehovah as well as man; have I righteousness To justify me from all things, from which I could not be justified by the law of Moses. See Act 13:39. This plainly points us to the Messiah, whose very name is the Lord our righteousness, Jer 23:6; and whose great business it was to bring in everlasting righteousness, Dan 9:24; and who of God is made unto us righteousness, 1Co 1:30. 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, Mat 11:28; John 5:50, and Joh 6:35-37, and elsewhere. And, or, but, all that are incensed against him All his implacable enemies shall be brought to shame and punishment.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
45:23 I have sworn by myself, the word is gone out of my mouth [in] {a} righteousness, and shall not return, That to me every {b} knee shall bow, every tongue shall swear.
(a) That is, that the thing which I have promise will be faithfully performed.
(b) The knowledge of God and the true worshipping will be through all the world, Rom 14:11, Php 2:10 by which he signifies that we must not only serve God in heart, but declare the same also by outward profession.
Fuente: Geneva Bible Notes
God Himself swore (cf. Gen 22:16) that everyone will eventually bow to His authority (some as condemned sinners and others as pardoned worshippers) and appeal to Him (cf. Rom 14:10-12; Php 2:9-11). In view of this, it is only reasonable to call on Him for salvation now. This word from God, confirmed with His oath, is as reliable as His promises to Abraham and His words predicting Cyrus’ activities.