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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.

1. Thus saith Jehovah. He pursues the subject which he had begun to handle. He shews that not in vain did he promise deliverance to his people, since the manner of it was altogether decreed and appointed by him; ¹⁹¹¹⁹¹ “Estoit decrete et ordonne desia en son conseil.” “Was already decreed and appointed in his counsel.” for when the question relates to our salvation, we always inquire into the way and manner. Although God frequently chooses to hold us in suspense, and thus conceals from us the method which he has ready at hand, yet, in this instance he indulges the weakness of his people, and explains the method in which he will deliver them.

To Cyrus his anointed. He names the person by whose hand he will bring them back; for, since their faith would be sharply tried by other temptations, he wished in this respect to provide against doubt, that the difficulty of the event might not shake them. And in order to impart greater efficacy to this discourse, he turns to Cyrus himself: “I have chosen thee to be a king to me; I will take hold of thy hand, and will subject the nations to thy authority, so that they shall open up a passage for thee, and voluntarily surrender.” These words have greater effect than if the Lord spoke to his people.

Yet it might be thought strange that he calls Cyrus his Anointed; for this is the designation which was given to the kings of Israel and Judah, because they represented the person of Christ, who alone, strictly speaking, is “the Lord’s Anointed.” “The Lord went forth with his Anointed,” says Habakkuk, “for the salvation of his people.” (Habakkuk 3:13.) In the person of David a kingdom had been set up, which professed to be an image and figure of Christ; and hence also the prophets in many passages call him “David,” and “the Son of David.” (Ezekiel 37:24, 25.) It was indeed a special anointing, intended to distinguish that priestly kingdom from all heathen kingdoms. Since therefore this title belonged to none but the kings of Judea, it might be thought strange that it is here bestowed on a heathen king and a worshipper of idols; for although he was instructed by Daniel, yet we do not read that he changed his religion. True, he regarded with reverence the God of Israel, and considered him to be the Highest; but he was not prompted by a sincere affection of the heart to worship him, and did not advance so far as to forsake superstitions and idolatries.

Thus God deigns to call him his “Anointed,” not by a perpetual title, but because he discharged for a time the office of Redeemer; for he both avenged the Church of God and delivered it from the Assyrians, who were its enemies. This office belongs peculiarly to Christ; and this ordinary appellation of kings ought to be limited to this circumstance, that he restored the people of God to the enjoyment of liberty. This should lead us to observe how highly God values the salvation of the Church, because, for the sake of this single benefit, Cyrus, a heathen man, is called “the Messiah,” ¹⁹²¹⁹² For an explanation of the meaning and use of the term “Messiah,” see Harmony of the Evangelists, vol. 1, p. 92, n. 2, and p. 142, n. 2. — Ed. or “the Anointed.

Whose right hand I have taken hold of. By this mode of expression, he means that Cyrus shall prosper in all his undertakings, for he shall carry on war under God’s direction; and therefore Isaiah declares that, for the sake of the Church, in order that he may deliver her, God will grant to him prosperity in all things; while he again commends the providence of God, that the Jews may fully believe, amidst changes and troubles, that God on high governs all things in such a manner as to promote the benefit of his elect. Now, since it was not easy for Cyrus to penetrate as far as Babylon, because the whole of Asia had leagued together in order to frustrate his designs, the Prophet testifies that God will dissolve all the strength which men can bring against him.

I will loose the loins of kings. Because the whole strength lies in the reins, the Hebrew writers use the phrase “opening,” or “loosing the loins,” to denote “being deprived of strength.” We might also view it somewhat differently, that is, that the Lord will “make bare,” or “loose their loins,” according to the customary manner of Scripture, by which kings are said to be ungirded of the belt, namely, of the badge of royalty, when they are deprived of authority. Job (Job 12:18) employs this mode of expression, and Isaiah will afterwards employ it: ¹⁹³¹⁹³ Our author has already explained this allusion. See Commentary on Isaiah, vol. 2, p. 135. — Ed. “I will gird thee.” (Ver. 5.) On this account I more readily adopt this sense, that the force of the contrast may be more evident. This shews clearly that kings have just as much strength and power as the Lord bestows on them for the preservation of each nation; for when he determines to convey their authority to others, they cannot defend their condition by any weapons or swords.

To open the gates before him. By this expression he means that no fortresses can resist God, which indeed is acknowledged by all, but yet they do not cease to place foolish confidences in bulwarks and fortresses; for, where cities are well surrounded by walls, and the gates are shut, men think that there they are safe. On the other hand the Prophet shews that all defences are useless, and that it serves no purpose to block up every entrance, when the Lord wishes to open up a way for the enemies. Although it is certain that the gates were shut and securely barred, yet, because Cyrus pushed his way as swiftly as if all the cities had been thrown open, the Prophet justly affirms that nothing shall be closed against him.

2. and 3. I will go before thee. These two verses contain nothing new; but, in general, he shews that Cyrus will gain an easy and rapid victory, because he will have the Lord for the leader of his expedition. Accordingly he promises that all crooked paths shall be made straight, because God will remove every obstruction. Now, since money is the sinews of war, and Cyrus came from the scorched and poor mountains of Persia, Jehovah says that treasures which were formerly hidden and concealed shall come into the hands of Cyrus, so that, laden with rich booty, he shall have enough for defraying any expenditure; for by the treasures of darkness he means those which lay concealed, and as it were buried in safe and deep places of defense. It is abundantly clear from history, that all these things happened; for by taking Croesus, king of Lydia, who was at that time the richest of all men, he obtained large sums of money. Nor would any one have expected that he would gain victories so easily; and the reason of so great success is now added, because the Lord called and directed him, that he might give in him an illustrious demonstration of his power; for he adds —

That thou mayest know that I am Jehovah. True, Cyrus, as we formerly said, though he acknowledged that the God of Israel is the true God, and was filled with admiration, yet was not converted to him, and never embraced his pure worship according to the standard of the Law. This was therefore special knowledge, that is, so far as he assisted the Church, for whose deliverance he was appointed; and therefore it was necessary that he should be under the influence of this knowledge, in order that he might execute this work of God. Thus he does not speak of that knowledge by which we are enlightened, or about the Spirit of regeneration, but about special knowledge, such as men destitute of religion ¹⁹⁴¹⁹⁴ “Les profanes et incredules.” “Heathens and infidels.” may possess.

Calling thee by thy name. From some commentators this mode of expression has received a trivial interpretation, that “before Cyrus was born, God called and described him by his name.” But we have seen in a former passage, (Isaiah 43:1,) that the Prophet, while he used the same form of expression, meant something different; for God is said to “call by name” those whom he has chosen, and whom he appoints to perform some particular work, that they may be separated from the multitude. This word denotes closer and more familiar intercourse. Thus a shepherd is said to “call his sheep by name,” (John 10:3,) because he knows them individually. This applies indeed, in the highest degree, to believers, whom God reckons as belonging to his flock, and to the number of the citizens of his Church. God did not bestow this favor on Cyrus; but because, by appointing him to be the leader of so excellent a deliverance, he engraved on him distinguished marks of his power; with good reason is the commendation of an excellent calling applied to him.

The God of Israel. This ought to be carefully observed; for superstitious men ascribe to their idols the victories which they have obtained, and, as Habakkuk (Habakkuk 1:16) says, “They sacrifice every one to his god;” and therefore they wander in their thoughts, and conceive in their hearts any deity that they fancy, while they ought to acknowledge that Jehovah is the only and true God. What is said of Cyrus ought to be much more applied to us, that we may not fashion any knowledge of God according to our fancy, but may distinguish him from idols, so as to embrace him alone, and to know him in Christ alone, apart from whom nothing but an idol, or even a devil can be worshipped. In that; respect, therefore, let us surpass Cyrus, to whom the knowledge of God was revealed, so that we may lay aside superstitions and all false worship, and may thus adore him in a holy and upright manner.

¹⁹¹ “Estoit decrete et ordonne desia en son conseil.” “Was already decreed and appointed in his counsel.”

¹⁹² For an explanation of the meaning and use of the term “Messiah,” see Harmony of the Evangelists, vol. 1, p. 92, n. 2, and p. 142, n. 2. — Ed.

¹⁹³ Our author has already explained this allusion. See Commentary on Isaiah, vol. 2, p. 135. — Ed.

¹⁹⁴ “Les profanes et incredules.” “Heathens and infidels.”