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Cyrus, God’s Instrument

Thus says the L ord to his anointed, to Cyrus,

whose right hand I have grasped

to subdue nations before him

and strip kings of their robes,

to open doors before him—

and the gates shall not be closed:

I will go before you

and level the mountains,

I will break in pieces the doors of bronze

and cut through the bars of iron,

I will give you the treasures of darkness

and riches hidden in secret places,

so that you may know that it is I, the L ord,

the God of Israel, who call you by your name.

For the sake of my servant Jacob,

and Israel my chosen,

I call you by your name,

I surname you, though you do not know me.

I am the L ord, and there is no other;

besides me there is no god.

I arm you, though you do not know me,

so that they may know, from the rising of the sun

and from the west, that there is no one besides me;

I am the L ord, and there is no other.

I form light and create darkness,

I make weal and create woe;

I the L ord do all these things.

Shower, O heavens, from above,

and let the skies rain down righteousness;

let the earth open, that salvation may spring up,

and let it cause righteousness to sprout up also;

I the L ord have created it.

Woe to you who strive with your Maker,

earthen vessels with the potter!

Does the clay say to the one who fashions it, “What are you making”?

or “Your work has no handles”?

Woe to anyone who says to a father, “What are you begetting?”

or to a woman, “With what are you in labor?”

Thus says the L ord,

the Holy One of Israel, and its Maker:

Will you question me about my children,

or command me concerning the work of my hands?

I made the earth,

and created humankind upon it;

it was my hands that stretched out the heavens,

and I commanded all their host.

I have aroused Cyrus in righteousness,

and I will make all his paths straight;

he shall build my city

and set my exiles free,

not for price or reward,

says the L ord of hosts.

Thus says the L ord:

The wealth of Egypt and the merchandise of Ethiopia,

and the Sabeans, tall of stature,

shall come over to you and be yours,

they shall follow you;

they shall come over in chains and bow down to you.

They will make supplication to you, saying,

“God is with you alone, and there is no other;

there is no god besides him.”

Truly, you are a God who hides himself,

O God of Israel, the Savior.

All of them are put to shame and confounded,

the makers of idols go in confusion together.

But Israel is saved by the L ord

with everlasting salvation;

you shall not be put to shame or confounded

to all eternity.

For thus says the L ord,

who created the heavens

(he is God!),

who formed the earth and made it

(he established it;

he did not create it a chaos,

he formed it to be inhabited!):

I am the L ord, and there is no other.

I did not speak in secret,

in a land of darkness;

I did not say to the offspring of Jacob,

“Seek me in chaos.”

I the L ord speak the truth,

I declare what is right.

Idols Cannot Save Babylon

Assemble yourselves and come together,

draw near, you survivors of the nations!

They have no knowledge—

those who carry about their wooden idols,

and keep on praying to a god

that cannot save.

Declare and present your case;

let them take counsel together!

Who told this long ago?

Who declared it of old?

Was it not I, the L ord?

There is no other god besides me,

a righteous God and a Savior;

there is no one besides me.

Turn to me and be saved,

all the ends of the earth!

For I am God, and there is no other.

By myself I have sworn,

from my mouth has gone forth in righteousness

a word that shall not return:

“To me every knee shall bow,

every tongue shall swear.”

Only in the L ord, it shall be said of me,

are righteousness and strength;

all who were incensed against him

shall come to him and be ashamed.

In the L ord all the offspring of Israel

shall triumph and glory.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

18. For thus saith Jehovah. This verse tends to confirm the preceding; for the Prophet means that the Jews are fully convinced that the Lord will at length deliver them, though they are oppressed by wretched bondage.

God the maker of the earth. Some think that by “the earth” is here meant Judea, but I consider it to be an argument from the less to the greater, as we said formerly on the twelfth verse, that, since the providence of God extends universally to the creatures, much more does it relate to those whom he has adopted to be his sons; for of them he has a special care. In short, the Prophet’s argument is this. “Since God created the earth, that men might have an abode and habitation in it, much more did he create it, that there might be a residence for his Church; for he takes a deeper concern about his Church than about all the rest.” If, therefore, he founded the earth, if he gave to it a shape and a fixed use, that men might be nourished by the fruits which it should produce, he has undoubtedly assigned to his children the first place and the highest rank of honor. This is not always visible to our eyes, and therefore our hearts ought to be encouraged and upheld by hope, that we may stand unmoved against all temptations.

In a word, as long as the earth shall endure, so long shall the Church of God exist; so long as the sun and moon shall last, it shall not fail. Afterwards the Prophet will use a still stronger argument. “If the covenant which God made with Noah, as to the settled order of this world, is stable, much more the covenant which he hath made concerning the Church must be stable. (Isaiah 54:9; Genesis 9:9.) The world is fading and corruptible; but the Church, that is, the kingdom of Christ, shall be eternal; and therefore it is reasonable to believe that the promises which relate to the Church shall undoubtedly be more stable and permanent than all the rest.

He did not create it empty. As it is the principal ornament of the earth that it is the abode of inhabitants, he adds, that it was not created in order that, by being empty, it might be waste and desolate. If it be objected, on the other hand, that the earth was “empty and void” when it was created, as appears from that passage in which Moses employs the same word that is here used by the Prophet, תהו, (tohu,) which means “shapeless and empty,” the answer is easy. The Prophet does not speak of the commencement of the creation, but of God’s purpose by which the earth was set apart for the use and habitation of men; and therefore, there is nothing here that is contrary to what is said by Moses, for Isaiah contemplates the end and use.

He formed it to be inhabited. This statement indeed extends to all mankind, because the earth was appointed to all, that they might dwell in it; for how comes it that God nourishes us and supplies us with everything that is necessary, and even supports wicked men, but because he intended that his decree should stand, by which he gave the earth to be inhabited by men? In any other point of view, it is strange that he bears with so many sins and crimes, and does not entirely destroy mankind; but he has regard to his own purpose, and not to our merit. Hence kingdoms and commonwealths are sustained, and hence ranks of society and forms of government are preserved even amidst barbarians and infidels; for, although God often reduces some countries to desolation on account of the sins of men, and sprinkles them, as it were, with “saltness,” (Psalm 107:34, ²⁰⁹²⁰⁹ It may be necessary to remind the reader, that, in the passage alluded to, the word commonly rendered “barrenness” literally means “saltness.” On this point our author’s version and commentary, and the editor’s instructive note, may be consulted with advantage. See Com. on the Psalms, vol. 4, p. 260. — Ed. ) that they may become barren, and may never again be able to support their inhabitants, yet he always adds this alleviation, “that the earth may be inhabited;” for this is his inviolable decree. Yet we must bear in remembrance what I have already said, that, so long as the earth shall be inhabited, it is impossible that God shall not support his worshippers who call upon him. Besides, from this passage all good men ought to derive the highest consolation, that, although they are despised by the world and are few and feeble, and although, on the other hand, wicked men surpass them in numbers, and power, and influence, while they are despised so as to be reckoned of less value than “the offscourings of the world,” (1 Corinthians 4:13,) yet they are precious in the sight of God, because he reckons them in the number of his children, and will never suffer them to perish.

I am Jehovah. When he repeats that he is God, this is not intended merely to assert his essence, but to distinguish him from all idols, and to keep the Jews in the pure faith; for even superstitious men acknowledge that there is one God, but conceive of him according to their fancy; and therefore we must acknowledge God, who revealed himself to the fathers, and who spoke by Moses. Thus, he does not speak merely of God’s eternal essence, as some think, but of all the offices which belong to him alone, that no part of them may be ascribed to creatures.

²⁰⁹ It may be necessary to remind the reader, that, in the passage alluded to, the word commonly rendered “barrenness” literally means “saltness.” On this point our author’s version and commentary, and the editor’s instructive note, may be consulted with advantage. See Com. on the Psalms, vol. 4, p. 260. — Ed.