Surely, shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are incensed against him shall be ashamed.
Surely, shall one say – Margin, He shall say of me, In the Lord is all righteousness and strength. The design of the verse is, to set forth more fully the effect of the prevalence of the true religion; and the main thought is, that there shall be an universal acknowledgment that salvation and strength were in Yahweh alone. Idols and people could not save; and salvation was to be traced to Yahweh only. A literal translation of the passage would be, Truly in Jehovah, he said unto me, or it is said unto me, that is, I heard it said, is righteousness and strength, that is, this would be everywhere the prevailing sentiment that righteousness and strength were to be found in Yahweh alone. The sense is, first, that it was by him alone that they could be pardoned and justified; and, secondly, that it was by him alone that they could obtain strength to meet their enemies, to overcome their sins, to discharge their duties, to encounter temptations, to hear afflictions, and to support them in death. These two things, righteousness and strength, are all that man needs. The whole of religion consists essentially in the feeling that righteousness and strength are to be found in God our Saviour. The Septuagint renders this, Every tongue shall swear to God, saying, Righteousness and glory shall come unto him, and all those who make distinctions among them shall be ashamed.
Even to him shall men come – For the purpose of being saved (see the notes at Isa 2:3).
And all that are incensed against him – All that are opposed to his government and laws.
Shall be ashamed – (See the note at Isa 45:16). The enemies of God shall see their own feebleness and folly; and they shall be ashamed that they have endeavored to oppose one so mighty and so glorious as the living God. The multitudes that have in various ways resisted him shall see the folly of their course, and be overwhelmed with shame that they have dared to lift the hand against the God that made the heavens. Jarchi renders this, All who have opposed themselves to God, shall come to him, led by penitence on account of the things which they have done, and shall be ashamed.
Fuente: Albert Barnes’ Notes on the Bible
Isa 45:24
Surely shall one say, In the Lord have I righteousness and strength
Our righteousness and strength
It is important to us, in reading the Old Testament, and more particularly its prophetical portions, to take with us as our guide the well-known statement of the angel to the evangelist John: The testimony of Jesus is the spirit of prophecy.
The preceding verse contains one of the most remarkable predictions concerning the kingdom of Christ in the Old Testament, and in this prediction the kingdom of Christ is described as becoming universal and permanent. After such a prediction as that, we might have expected to find the prophet speaking of numbers being brought to acknowledge and to bow the knee to Christ. Instead of that, however, he speaks of one–a single, isolated, unknown individual; and he introduces to us this solitary individual as if the state of his mind, the subjugation of his heart to Christ, were an indication of the complete fulfilment of the most glorious prophecies of the universality of Christs kingdom. In looking for the progress of the Redeemers kingdom, we are too much disposed to undervalue individual conversions. We may trace the progress of Christs kingdom in the subjugation of a single heart to the Saviour.
I. THE STATE OF THIS INDIVIDUALS MIND IN RELATION TO THE RIGHTEOUSNESS OF CHRIST. The term righteousness is one of those words in the Bible which it is of the first importance that you should thoroughly understand. It includes all that the Lord Jesus Christ has done and suffered for us. Mark three stages in the history of this mans mind.
1. The first thing a man does when he is awakened to a sense of his need of some righteousness, is to try to find it in himself. But when once brought to see his own righteousness aright, he sees innumerable defects.
2. Look at the second step in this mans history. We might have expected that the man would have received this righteousness with promptitude; but he sets himself as deliberately against the righteousness of God as against the law of God. Long will he struggle against the friendly hand that would lead him to the Cross of Christ; but when brought there, he will exclaim, In the Lord have I righteousness and strength.
3. Mark the third stage of the human mind in reference to the righteousness of Christ. This man appropriates it.
II. HIS STATE OF FEELING IN REFERENCE TO THE STRENGTH OF CHRIST. This latter word, strength, conveys an idea totally distinct from, and additional to, that suggested by the first. By the righteousness of Christ we always understand what the Lord Jesus has done for us; by the strength of Christ we always understand what the Lord has done in us; and it is the combination of these two that works out, in all its completeness, the salvation of an individual sinner. When he is first awakened to a sense of his own condition, he naturally tries to put forth his own strength, but he soon discovers that this is the wrong order. It is just in this way that the conviction is forced upon his mind that he has no strength in himself, but that there is strength for him in Christ. If you have sought Christs strength and are conscious that you possess it, you must arise with vigour in the strength of the new man; and then, and not till then, will you go forth free. Mark the connection between the strength of Christ and the righteousness of Christ. The righteousness of Christ is laid hold of first, the strength of Christ is appropriated next. Unto Him shall men come. That is the practical conclusion of the whole matter.
(1) You ought to come.
(2) You may come. (S. Luke.)
Five Divine declarations
God s power over mankind is exerted in a way of grace, although it is also true that His power is put forth in a way of judgment towards those who reject His mercy. I read, with delight, the expressions of my text as the decrees, and determinations, and promises, and declarations of the God of grace, who affirms that men shall say, In the Lord have we righteousness and strength, &c. There are five Divine declarations in the text.
I. THERE SHALL BE A PEOPLE WHO SHALL OWN THE TRUTH CONCERNING GOD. Our version says, Surely, shall one say, In the Lord have I righteousness and strength; but there are other readings which appear to be more accurate. Men shall say, In the Lord is righteousness and strength, would be quite as correct a rendering, or even more so. It means that there shall be a people who shall confess that in God there is righteousness and strength.
1. They shall see these to be His attributes.
2. They will see that all their righteousness and strength must be found in God.
3. They shall be prepared openly to avow it. Surely shall one say, &c.
II. Men will not only own the truth concerning God, but THEY WILL ACT UPON IT. Even to Him shall men come.
III. THOSE WHO DO COME SHALL BE ASHAMED OF THEIR FORMER OPPOSITION. All that are incensed against Him shall be ashamed.
1. There are some who are angry with Gods providence.
2. Some are incensed against God because of His law and its penalty,
3. Others are incensed against God because of the great plan of salvation.
4. Some are even incensed against the Saviour Himself.
IV. The fourth Divine declaration is, that THE LORDS PEOPLE SHALL ALL BE JUSTIFIED. In the Lord shall all the seed of Israel be justified.
V. THOSE WHO COME TO CHRIST, AND ARE JUSTIFIED IN HIM, SHALL GLORY. What does the text mean when it says that they shall glory? Sometimes, when I have been preaching in Wales, or among Methodists, when I have set before them good, rich, Gospel truth, perhaps two or three have shouted, at the same time, Glory! And though it has not increased the solemnity of the service, it has added a good deal of vivacity to it. And, really, when we see what Divine grace has done for us, we often feel inclined to cry out, Glory! Glory be to God!
1. Have not many of you felt the glory in your soul, even if you have not uttered it with your mouth?
2. But the Lords true people will not keep that glory all to themselves. They shall so glory that they shall speak about it to others.
3. Those who truly know Christ will glory in Him alone. (C. H. Spurgeon.)
Even to Him shall men come.
Men coming to Christ
The doctrinal truth, deduced from these words, is the certainty of men, as sinners, coming to Christ, and being saved in Him. It is but necessary to direct attention to the meaning and import of the terms, in the text, as seen in their connection with the context.
I. The word HIM viewed in its connection, points out several important particulars concerning Christ, His person, office, and work.
1. His person. The word Him refers to Jehovah, as its antecedent. Redemption is the work of Jehovah. Christ is Jehovah–our great God and Saviour. But Christ is man, too. This constitutes the glory of Christs person. He is a God-man.
2. His office The Mediator between God and man.
3. His work. The law is obeyed, magnified and made honourable, its penalty borne, infinite justice satisfied, and everlasting righteousness brought in.
II. They COME to Him. To come to Christ is to believe upon Him.
III. They SHALL come. The language expresses certainty. This certainty depends upon–
1. The purpose of God.
2. The work of Christ
3. The agency of the Holy Spirit.
IV. MEN shall come. No sinner who comes to Christ will be lost. Men do come to Christ and are saved.
1. They are justified.
2. Sanctified.
3. Preserved. (J. I. Dunlop.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 24. Surely, shall one say, In the Lord have I righteousness and strength – “Saying, Only to JEHOVAH belongeth salvation and power”] A MS. omits li, unto me; and instead of li amar, he said or shall say unto me, the Septuagint read, in the copy which they used, lemor, saying. For yabo, HE shall come, in the singular, twelve MSS. (three ancient) read yabeu, plural; and a letter is erased at the end of the word in two others: and so the Alexandrine copy of the Septuagint, Syriac, and Vulgate read it. For tsedakoth plural, two MSS. read tsidkath, singular; and so the Septuagint, Syriac, and Chaldee.
Probably these are the words of Cyrus, who acknowledged that all his success came from Jehovah. And this sentiment is in effect contained in his decree or proclamation, Ezr 1:2: “Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth,” &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Shall one say; or, shall he say; each or every one of those whom he now said that they should bow their knees to God, and swear by him, Isa 45:23. Or, it shall be said; such active verbs being oft used impersonally.
In the Lord; 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, as is said, 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 is made unto us of God righteousness, 1Co 1:30. Strength; support and assistance to bear all my burdens, and 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.
To him shall men come; the Gentiles shall come to God and Christ, either,
1. By constraint or necessity, to be judged by him at the last day; or,
2. Willingly, by prayer to seek, and by faith to receive, righteousness and strength from him; which seems better to agree with the foregoing clause, which speaks of true believers only. Coming to Christ is put for believing on him, Mat 11:28; Joh 5:40; 6:35-37, and elsewhere.
And all that are incensed against him shall be ashamed; or, but (as this particle is oft rendered)
all that are, & c. But all his implacable enemies shall be brought to shame and punishment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. Rather, “Only inJehovah shall men say of me (this clause is parenthetical), isthere righteousness” (which includes salvation, Isa45:21, “a just God and a Saviour,” Isa46:13), c. [MAURER].
strengthnamely, tosave.
shall men comeThosewho have set themselves up against God shall come to Him in penitencefor the past (Isa 19:22).
ashamed (Isa 45:16Isa 54:17; Isa 41:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Surely, shall one say, in the Lord have I righteousness and strength,…. That is, one and everyone of these that shall be brought to submit to Christ, and to confess him, shall declare it as their faith, that in Christ alone is their “righteousness or righteousnesses” f; that they have a full and complete righteousness in him, and which serves for many; consisting of the holiness of his nature, the obedience of his life, and his sufferings of death; by which the law is honoured, justice satisfied, God is well pleased, and they are acquainted and discharged; and which is pure, perfect, and everlasting, is given them of grace, and entitles them to eternal life; and this they have in Christ as their covenant head and representative, and which they come to have by being in him: it is not inherent in them, but is in Christ, by whom it is wrought out, and becomes theirs by the imputation of it to them, and which they receive by faith; and this is an act of faith concerning it here expressed, and which declares the certainty of it, and of interest in it, and excludes all other: for it may be rendered, “only in the Lord”, c. g and seems to be spoken with great joy, in an exulting way, and what may be said at all times; for this righteousness is always in Christ, and “strength” likewise to enable them to exercise every grace; to do the will and work of God; to bear afflictions; to withstand Satan’s temptations, and oppose their own corruptions; and to which they have not sufficient strength in themselves, but there is enough in Christ. Some take these to be the words of the prophet, and differently interpret them. Some thus, as Abendana observes,
“saith the prophet, these future things I know not in a way of wisdom, but by the Lord, who saith unto me, my God of righteousness and strength.”
Aben Ezra thus,
“surely in the Lord that speaketh with me alone are righteousness and strength.”
Joseph Kimchi takes it to be in the form of an oath,
“the prophet said, I swear by the name of the Lord, that unto me he saith, righteousness and strength unto him shall come; as if he had said, the author or doer of righteousness and strength shall draw near to him, and all that are incensed against him shall be ashamed.”
Even to him shall men come: or everyone of the above persons; they shall come to Christ, not merely to his word and ordinances, but to himself by faith; for righteousness and strength; for peace and pardon; for spiritual rest, joy, and comfort; for food and clothing; for all supplies of grace, and for eternal life; or if not in a way of grace now, they shall come to him, and appear before him at the last judgment, whether they will or not.
And all that are incensed against him shall be ashamed; that are incensed against his person, his deity, personality, and divine sonship; against his blood, righteousness, sacrifice, and satisfaction; against his offices, kingdom, and glory; these shall be ashamed, either when they are convinced of the truth of these things now, or however when they shall appear in his glory at the last day. Kimchi connects this verse with the preceding, thus,
“he saith, every tongue shall swear verily by the Lord alone, and not by another god; and so saith God, I have righteousness and strength to give to them that serve me; and all the people who are incensed against me, and reject my service unto that day, then shall they come unto him, and confess before him, and shall be ashamed for what they have done.”
The Targum is,
“in his word they shall confess, and all the people shall be confounded with their idols, who rush upon his people.”
f “justitiae”, Montanus; “omnis justitia”, Junius Tremellius, Piscator. g “tantummodo in Jehova”, Junius Tremellius “duntaxat in Domino”, Tigurine version “tantam”, Cocceius. So some in Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
This bending of the knee, this confession as an oath of homage, will be no forced one. Isa 45:24 “Only in Jehovah, do men say of me, is fulness of righteousness and strength; they come to Him, and all that were incensed against Him are put to shame.” The parenthetical insertion of , with reference to, as in Isa 41:7; Isa 44:26, Isa 44:28) is the same as in Psa 119:57. has a restrictive sense here, which springs out of the affirmative (cf., Psa 39:7; Psa 73:1), just as, in the case of raq , the affirmative grows out of the primary restrictive sense. The “righteousness” is abounding (superabundant) righteousness (Rom 5:15.). is the strength of sanctification, and of the conquest of the world. The subject to (which is not to be changed, according to the Masora, into the more natural , as it is by the lxx, Syr., and Vulg.) is, whoever has seen what man has in Jehovah, and made confession of this; such a man does not rest till he has altogether come over to Jehovah, whereas all His enemies are put to shame. They separate themselves irretrievably from the men who serve Him, the restoration of whom is His direct will, and the goal of the history of salvation. Isa 45:25 “In Jehovah all the seed of Israel shall become righteous, and shall glory.” Ruetschi has very properly observed on this verse, that the reference is to the Israel of God out of all the human race, i.e., the church of the believers in Israel expanded by the addition of the heathen; which church is now righteous, i.e., reconciled and renewed by Jehovah, and glories in Him, because by grace it is what it is.
This brings the sixth prophecy to a close. Its five strophes commence with “Thus saith the Lord;” at the same time, the fifth strophe has two “woes” ( hoi ) before this, as the ground upon which it rests.
Fuente: Keil & Delitzsch Commentary on the Old Testament
24. Surely in Jehovah. He shews what is the nature of true faith and of the true worship of God; that is, when we not only acknowledge, or perceive by the understanding, that there is a God, but likewise feel what he wishes to be towards us. Whoever shall be satisfied with a bare knowledge departs very widely from faith, which must invite us to God in such a manner that we shall feel him to be in us. In like manner Paul wishes that
“
Christ should dwell in the hearts of believers through faith.” (Eph 3:17.)
He who imagines that God sits unemployed in heaven either will not humble himself sincerely before him, or will not make an open and sincere profession.
Righteousness and strength. As these are the two principal parts of our salvation, when believers acknowledge that they receive both of them from God, they ascribe to him the undivided praise of a happy life, and testify that by nature they do not possess that which they acknowledge that they owe to his grace. Thus they own that in themselves they have nothing either of “righteousness” or of “strength,” but seek them in God alone, that he may not be defrauded of his right.
To him shall he come. Here commentators differ; but, for my own part, I take a simple view of this passage as relating to believers who submit themselves to God, so as to enable us to perceive the nature of the contrast between them and rebels, who do not cease obstinately to resist God. I explain it thus: “They who shall confess that their righteousness is placed in God will approach to him.” He means that we obtain access to God through faith, so that they who perceive that their righteousness is placed in him, feel that he is present; and indeed no man, if he be not reconciled to God, will ever approach to him willingly, but, on the contrary, all who dread his majesty will fly to the greatest possible distance from him. Thus the Prophet applauds the very delightful result of grace, because it will unite to God those men who were formerly driven away from him by their wickedness; and to this corresponds what is said by the Psalmist,
“
Thou art the God that heareth prayer; to thee shall all flesh come.” (Psa 65:2.)
But all who defy him shall be ashamed. After having testified that God wishes to gather strangers from their dispersion, that he may bring them into a state of intimate friendship with himself, he threatens vengeance against despisers, who, being without God, and despising God, give the reins to their wicked passions, and wallow in the enjoyments of the world. As it is only by faith that we obey God, so it is by unbelief alone that Isaiah declares his anger to be provoked; while he distinguishes all unbelievers by this mark, that they are disobedient to God, and even challenge him to a contest. Although they now use the language of triumph, the Prophet declares that they shall be clothed with shame and disgrace.
Fuente: Calvin’s Complete Commentary
(24) Surely, shall one say.The prophet hears that confession as uttered in the far-off time.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
24, 25. In the Lord have I righteousness This declaration will not be a forced oath of allegiance and homage. He shall know that God is so loving and just, and he so undeserving and lost, that he will come of his own hearty will to him. The incorrigible will be compelled in conscience and reason to confess also, but will hold out still in rebellion.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 45:24-25. Surely, shall one say, &c. The discourse of the Son of God is here continued. He declares more fully the sum of the oath mentioned in the preceding verse; that is, he explains the purpose of grace concerning the manner, the means, and the cause of that salvation which was to be offered to all nations. By strength may be here meant that grace or redemption founded upon the justification obtained for man through Christ. Respecting the latter clause of Isa 45:24 see chap. Isa 1:11 and compare 1Co 1:31. Jer 9:23-24.
REFLECTIONS.1st, Cyrus was the type of the great Redeemer, and, in his deliverance of the captive Jews, prefigured the greater redemption which Jesus should obtain for believers of all nations: more than two hundred years before the event came to pass, we have him particularly named and pointed out, and his great conquests described, which, through the mighty hand of God upon him, he was enabled to obtain over kingdoms which seemed much more powerful than his own, and which opened a way at last to him, in conjunction with the Persians, for the conquest of Babylon. We have here,
1. The conquests that he should obtain: Nations are subdued before him, and kings submit to his yoke; the strongest cities cannot resist his arms, nor the most difficult passes stop his march; God goes before him, and therefore resistance is vain. The treasures of his enemies become his spoil, and among them, those of Croesus, king of Lydia, the richest monarch of that age: and by these he was enabled to pursue his victories to the final overthrow of the Babylonish monarchy.
2. God’s grand design in this was to serve his Israel. Cyrus himself was a stranger to the true God, or had very obscure ideas concerning him, and meant his own grandeur and glory alone, or principally at least; but it was for Jacob’s sake that God had raised him up, and ordained him to be such a conqueror, in order that he might be their deliverer. Note; (1.) In all God’s providences, in the revolutions of states and kingdoms, there is wheel within wheel; and God hath purposes to answer for the good of his faithful people, which the great agents employed in these things little think of. (2.) Christ is exalted to the throne for the sake of the faithful, hath all power given him, and all the unsearchable riches of grace to bestow; therefore they may expect at his hands every mercy and blessing they can need.
2nd. The design of God in raising up Cyrus, was to make his own power and glory to appear: therefore,
1. He asserts his own Godhead, and besides him there is no other: his works declare his universal dominion; light and darkness, good and evil, not the evil of sin, but of suffering, are all from him: and if Cyrus was so wonderfully strengthened for his conquests, the world must take notice to whom he stands indebted; though he probably knew but little, if any thing, of the hand that supported him, in this prophetic word it evidently appears the work was of God. Note; Since prosperity and adversity both come from God, in both he is to be acknowledged, and our duty is to correspond with his designs.
2. A glorious prophesy is revealed, of the abundance of blessings which, by the incarnation of the Redeemer, should descend on the Israel of God. Drop down, ye heavens, from above, and let the skies pour down righteousness, or, as some would render it, the righteous One, the Lord Jesus, who, descending from above, as the rain waters the earth, would cause the souls of men to bring forth the blessed fruits of grace and holiness: let the earth open; the barren hearts of men, that are dead like earth, till enlivened by the precious influences of the Spirit of Jesus; and let them bring forth salvation, or the Saviour, and let righteousness spring up together, even that righteousness, holiness and complete salvation which are the issue of his work of grace in the faithful soul. I the Lord have created it, the work is wholly Divine in the contrivance and execution of it, and our righteousness and salvation are derived from him alone.
3. A woe is pronounced on the rebellious; either the enemies of God, who opposed his people’s deliverance, or the faithless Jews who despaired of it. Poor worms of dust, as potsherds of the earth, may strive with each other; but to contend with God, or find fault with him, is as absurd as for the clay to pretend greater wisdom than the potter, and unnatural as for the child to quarrel with his parents for having begotten and brought him forth. God’s sovereignty, wisdom, justice and goodness, in all his works and ways, are incontestable, and it is as wicked as foolish to find fault with or oppose them. Note; (1.) They who quarrel with God and his providences, only aggravate their own sufferings. (2.) Nothing can be a greater argument for entire resignation to the Divine will, than the consideration, what God is, and what we are; and we then act as becomes creatures, when, as clay in the hands of the potter, we are content to be just what our Maker pleases.
3rdly, We have,
1. In Isa 45:11 the encouragement that God gives to his people to wait upon him in prayer, and to enquire concerning the great events which he had foretold; either the restoration of his people from their captivity, or the glorious increase of the sons of God, who would be raised up by the preaching of the Gospel. Or the words may be read interrogatively, in correspondence with the former verse, as implying a reproof to those who questioned the fitness of his dispensations.
2. God displays his own glorious power in the creation of all things, as a ground to engage his people’s confidence, and particularly mentions their deliverance by Cyrus; it is spoken of as already done, because determined in the Divine mind. God had raised him up in righteousness, and directed all his ways, and he should without price discharge them, and with his favour assist them to rebuild Jerusalem. This also may refer to the greater than Cyrus, that Messiah whom God would raise up in righteousness, not for one nation only, but for all people, whose way he directed to the full accomplishment of this great work; and who, having by his own arm wrought out redemption for all the faithful, discharges them from all the arrests of sin, and from the bondage of corruption, without money and without price.
3. He promises that a great increase should be made to them. Many of the neighbouring nations, probably on their return, became converts to their religion: or rather this refers to Gospel times, when, by the word of truth, the Gentiles, Egyptians, Ethiopians, and Sabeans, gladly received Christ’s gentle yoke, and yielded themselves up to God in the Gospel of his dear Son.
4. Though sometimes in their afflictions he appeared to hide himself, yet he was still the God of Israel, the Saviour, ready in due time to appear for the help and consolation of his believing people. Note; God is not the less tender of us, or farther from our help, when he corrects us: if he chasten us, it is to engage us more earnestly to seek him.
5. The idolaters should be confounded and ashamed, as the Babylonians were, when their gods, as well as themselves, went into captivity; and as was more abundantly seen, when the Gospel triumphed over the powers of darkness, and idolatry was generally abolished.
6. God promises his Israel, his faithful people, an everlasting salvation. Israel shall be saved IN, or BY the Lord; the work is his, and shall be surely accomplished for the faithful; not merely from Babylon, and the yoke of their captivity, but with an everlasting salvation through the Lord Jesus: ye shall not be ashamed nor confounded world without end, or unto the ages of eternity; so permanent is that salvation which Christ by his blood and infinite merit hath purchased, and will bestow on every persevering believer.
7. God gives his Israel the strongest assurances of his love. He who made the heavens with such admirable wisdom, and fashioned the earth so fearfully and wonderfully, the only true God and Creator, he speaks the glorious promise, not with a muttering low voice in secret, as the oracles of the heathens were delivered, but openly and publicly: and no true believer ever did, or shall seek his face in vain; he will ever hear and answer such; and his word of righteousness is a full ground for their trust and confidence, Note; (1.) The word of promise is the great argument for the prayer of faith. (2.) If none seek God’s face in vain, how inexcusable are they who reject their own mercies, and restrain prayer before God. (3.) Whatever God says or does is altogether righteous and true, and the faithful soul ever acquiesces therein.
4thly, The folly of idolaters had before been declared. Now,
1. God calls his people, the converts from heathenism, to see the vanity of those who persisted in the abominable worship of idols, and to remonstrate with them against it: they pray unto a god that cannot save them; though all the votaries of idols consult together, they cannot bring a proof of any one instance wherein their false gods shewed the least prescience of future events, for they are no gods; the living Jehovah alone claims this as his prerogative, and besides him there is no other; a just God, whose works and words are all righteousness and truth, a Saviour, able to the uttermost to bless and protect his true worshippers. Note; They who by Divine grace have themselves been converted to God, are especially called upon to shew zeal for his glory, in order to the conviction and conversion of others.
2. All nations are called upon to look to Jesus and be saved: by him the everlasting salvation promised is obtained, and through him alone to be received, for there is none else; becoming incarnate, and by an obedience unto death, even the death of the cross, lifted up as the serpent in the wilderness, every perishing sinner may look to him and live: he is God, and therefore he saves to the uttermost; the guilty, the weak, the tempted, the disconsolate, have all their fears silenced, and their countenances lightened by the bright beams of grace and mercy that flow from the crucified Jesus.
3. According to his solemn oath, the nations of the faithful redeemed shall be saved by him, and his enemies bow before him. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall, both respecting the promise and the prophesy, be assuredly fulfilled, and shall not return void, that unto me every knee shall bow, every tongue shall swear; pay their allegiance, and join the worship of him their Redeemer, as will be seen in the day when the kingdoms of the world shall become the kingdoms of our Lord and his Christ; and especially in the judgment day, to which the apostle refers this passage, Rom 14:10-11. Surely, shall one say, triumphing in their interest in the glorious Redeemer, In the Lord, or only in the Lord, have I righteousness and strength, renouncing themselves, and by faith laying hold of the all-sufficient grace of Jesus their Lord, to justify, sanctify, and save them: even to him shall men come, all that will believe; and all that are incensed against him, who are either careless transgressors of his law, or proudly reject his infinite merit and strength to trust on their own, they shall be ashamed at the vanity of their confidence, and the misery which their iniquities will bring upon them, while the humble believer will rejoice, for in the Lord shall all the seed of
Israel, the living members of Christ’s church, be justified from every accusation of sin, the law, and their own consciences, and shall glory, not in themselves, but in the Lord their righteousness; at whose feet their crown is laid, and to whose rich and unmerited grace the whole of their salvation is ascribed.
Fuente: Commentary on the Holy Bible by Thomas Coke
Isa 45:24 Surely, shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are incensed against him shall be ashamed.
Ver. 24. Surely shall one say. ] This shall be the Christian confession, “In the Lord have I righteousness,” &c. – “Righteousness,” i.e., mercy to those that come over to him, and strength to enable them to come, as the sea sendeth out waters to fetch us to it.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
men come = one come. Hebrew text is singular, as in preceding clause; but plural in Isa 45:1.
Fuente: Companion Bible Notes, Appendices and Graphics
Surely: etc. or, Surely he shall say of me, In the Lord is all righteousness and strength
in the: Isa 45:25, Isa 54:17, Isa 61:10, Jer 23:5, Jer 23:6, 1Co 1:30, 2Co 5:21, 2Pe 1:1, *marg.
righteousness: Heb. righteousnesses
strength: 2Co 12:9, 2Co 12:10, Eph 3:16, Phi 4:13, Col 1:11, 2Ti 4:17, 2Ti 4:18, Zec 10:6, Zec 10:12
even: Isa 55:5, Isa 60:9, Gen 49:10, Mat 11:27, Mat 11:28, Joh 7:37, Joh 12:32, Eph 6:10, Rev 22:17
and all: Isa 41:11, Psa 2:1-12, Psa 21:8, Psa 21:9, Psa 72:9, Psa 110:2, Luk 13:17, Luk 19:27, Rev 11:18
Reciprocal: 1Sa 2:10 – he shall 1Sa 15:29 – Strength 1Ki 7:21 – Boaz 1Ch 29:12 – give strength Psa 4:1 – O Psa 27:1 – strength Psa 28:7 – strength Psa 40:14 – Let them be ashamed Psa 43:2 – the God Psa 71:16 – I will go Psa 84:5 – strength Psa 85:10 – righteousness Psa 86:16 – give Psa 89:16 – righteousness Psa 98:2 – righteousness Psa 144:1 – my strength Psa 145:7 – sing Isa 9:6 – The mighty God Isa 19:18 – and swear Isa 26:4 – in the Isa 27:5 – let him Isa 41:16 – thou shalt rejoice Isa 45:14 – Surely Isa 54:14 – righteousness Jer 33:16 – The Lord our righteousness Hab 3:19 – my strength Mat 6:33 – his Joh 5:19 – and Joh 16:10 – righteousness Act 4:4 – the number Act 5:14 – believers Rom 3:21 – righteousness Rom 4:6 – imputeth Rom 14:17 – but 2Co 5:17 – be 2Co 12:2 – in Christ Gal 6:14 – save Eph 1:6 – he Phi 3:9 – the righteousness Heb 7:25 – come
Fuente: The Treasury of Scripture Knowledge
45:24 Surely, {c} shall [one] say, in the LORD have I righteousness and strength: [even] to him shall [men] come; and all that are {d} incensed against him shall be ashamed.
(c) Meaning the faithful will feel and confess this.
(d) All the contemners of God.
Fuente: Geneva Bible Notes
The only hope of all humankind is in Yahweh. Pagans will turn to the Lord in repentance because of His power to deliver, His faithfulness to His promises, and His complete righteousness. The Israelites will also eventually bow in submission to the only true God, enjoying His salvation and glorifying Him. This will happen when Jesus Christ returns to the earth.
The emphasis now shifts from God as the true Savior (Isa 45:20-25) to the idols who cannot save (Isa 46:1-7). The following pericope sums up the argument that Yahweh is superior to pagan gods, and expands the idea introduced in Isa 45:20: that a god that people need to carry cannot save.