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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.

4. For the sake of my servant Jacob. He shews for what purpose he would grant such happy and illustrious success to this prince. It is, in order that he may preserve his people; as if the Lord had said, “Thou shalt indeed obtain a signal victory, bur I will have regard to my own people rather than to thee; for it is for their sake that I subject kings and nations to thy power.” By these predictions, indeed, the Lord intended to encourage the hearts of believers, that they might not despair amidst those distresses; but undoubtedly he intended likewise to excite Cyrus to acknowledge that he owed to that nation all that he should accomplish, that he might he more disposed to treat them with all kindness.

And Israel mine elect. In this second clause there is a repetition which serves still farther to explain that reason; and at the same time he shews on what ground he reckons the Israelites to be “his servants.” It is because he condescended to choose them by free grace; for it is not in the power of men to make themselves “servants of God,” or to obtain so great honor by their own exertions. This clause is therefore added, ¹⁹⁵¹⁹⁵     “Ce mot d’ eleu est donc adjuste.” “This word elect is thus added.” as before, for the sake of explanation. But still it denotes also the end of election; for, since we are naturally the slaves of Satan, we are called in order that, being restored to liberty, we may serve God. Yet he shews that no man is worthy of that honor, as we have said, but he whom God hath chosen; for who will boast that he is worthy of so high an honor, or what can we render or offer to God? Thus “we are not sufficient of ourselves, but the Lord hath made us sufficient,” as Paul says. (2 Corinthians 3:5.) The beginning of our salvation, therefore, is God’s election by free grace; and the end of it is the obedience which we ought to render to him.

But although this is limited to the history of Cyrus, still we may draw from it a general doctrine. When various changes happen in the world, God secures at the same time the salvation of his people, and in the midst of storms wonderfully preserves his Church. We are indeed blind and stupid as to the works of God, yet we ought firmly to believe that, even when everything appears to be driven about at random, and to be tossed up and down, God never forgets his Church, whose salvation, on the contrary, he promotes by hidden methods, so that it is at length seen that he is her guardian and defender.

Josephus relates a memorable narrative about Alexander, who, while he was besieging Tyre, sent ambassadors to Jerusalem, to demand the tribute which the Jews were paying to Darius. Jaddus, the high-priest, who had sworn that he would pay that tribute, would not become subject to Alexander, and refused to pay him the tribute. Alexander was highly offended, and, swelling with pride and fierceness, determined to destroy Jerusalem, and, after having conquered Darius, marched to Jerusalem, for the purpose of consigning it to utter destruction. Jaddus went out to meet him, accompanied by other priests and Levites, wearing the priestly dress; and Alexander, as soon as he saw him, leapt from his horse, and threw himself down as a suppliant at his feet. Every person was astonished at a thing so strange and so inconsistent with his natural disposition, and thought that he had lost his senses. Parmenio, who alone of all who were present asked the reason, received a reply, that he did not adore this man, but God, whose servant he was; and that, before he left Dion, a city of Macedonia, a man of that appearance and dress, who appeared to have the form of God, presented himself to him in a dream, encouraged him to take Asia, and promised to be the leader of the army, so that he ought to entertain no doubt of victory, and therefore that he could not but be powerfully affected by seeing him. In this manner, therefore, was Jerusalem rescued from the jaws of that savage highwayman who aimed at nothing else than fire and bloodshed, and even obtained from him greater liberty than before, and likewise gifts and privileges. ¹⁹⁶¹⁹⁶     Joseph. Ant., Book 11, chap. 8.

I have quoted this example in order to shew that the Church of God is preserved in the midst of dangers by strange and unusual methods. Those were troublous times, and scarcely a corner of the earth was at rest; but above all other countries Judea might be said to be devoted to destruction. Yet behold the Church rescued in a wonderful and unusual manner, while other nations are destroyed, and nearly the whole world has changed its face!

And yet thou hast not known me. These words are added for the purpose of giving greater force to the statement, not only that Cyrus may learn that this is not granted on account of any of his own merits, but that he may not despise the God of Israel, though he does not know him. The Lord frequently, indeed, reminds us on this subject, that he anticipates all the industry that exists in men, in order that he may beat down all the pride of the flesh. But there is another reason, as regards Cyrus; for if he had thought that the Lord granted those things for his own sake, he would have disregarded the Jews and treated them as despicable slaves. For this reason the Lord testifies that it does not happen on account of Cyrus’s own merit, but only for the sake of the people, whom he determines to rescue out of the hands of enemies. Besides, nothing was more probable than that this man, in his blindness, would appropriate to his idols that which belonged to the true God; because, being entirely under the influence of wicked superstitions, he would not willingly have given place to a strange and unknown God, if he had not been instructed by this prediction.

5. I am Jehovah. He confirms the preceding statement, and the repetition is not superfluous; for it was proper that it should be often repeated to Cyrus, that there is one God, by whose hands all rulers and nations are governed, that he might be drawn aside from all delusions and be converted to the God of Israel. Besides, it is clearly stated that we ought not to try to find divinity in any other; as if he had said, “Beware of ascribing this victory to idols, or forming any confused idea of a god such as men imagine; know that the God of Israel is the only author of this victory.” Although Cyrus did not profit by this admonition to such an extent as to leave his idols and devote himself to the true God, yet it made so deep an impression on his heart that he acknowledged Jehovah to be God and to possess the highest authority. At the same time, it was proper that they who were members of the Church should embrace this doctrine, that they might boldly despise all pretended gods.

I have girded thee. That girding corresponds to the nakedness which he formerly mentioned, (verse 1,) when he said that he “opened” or “ungirded the loins of kings;” for he is said to “gird” those whom he supplies with strength and courage and renders victorious. Hence it ought to be inferred, that men have no courage but when the Lord imparts to them his power and strength, that neither weapons nor any military force can do anything unless he assist, and, in a word, that he presides over all wars, and gives victory to whomsoever he pleases, that none may think that it happens by chance. He again repeats, Though thou hast not known me, in order to make it still more certain that these things are granted to Cyrus for the sake of the Church, in order that he may give evidence that he remembers it with gratitude, and may shew kindness to the people of God in return for such a distinguished favor.

6. Therefore they shall know. He means that this favor shall be so remarkable as to be acknowledged and admired by all nations. This was not indeed immediately fulfilled; for, although the fame of that victory was spread far and wide, yet few understood that the God of Israel was the author of it; but it was immediately made known to the neighbors, and was communicated by one nation to another, till the report of it was spread throughout the whole world. He does not predict what shall happen immediately, but what shall happen afterwards, though these things were long concealed. God therefore did not permit the remembrance of this transaction to fade away, but determined that it should be handed down in permanent records, that it might be celebrated in all ages, and by the most distant nations, to the very end of the world. We must therefore remember what I formerly remarked, that the Prophet interweaves earlier and later events, because the return of the people was the prelude to a future redemption, and that he thus speaks of a perfect restoration of the Church. Besides, when it happens that the illustrious works of God are buried by the ingratitude and malice of men, still it does not cease to be true, that they shall be visible to the whole world; for they shine openly and brightly, though the blind do not see them.

7. Forming light. As if he had said, that they who formerly were wont to ascribe everything either to fortune or to idols shall acknowledge the true God, so as to ascribe power and the government and glory of all things, to him alone. He does not speak of perfect knowledge, though this intelligence is requisite for the attainment of it. But since the Prophet says that it shall be manifest even to heathens, that everything is directed and governed by the will of God, they who bear the Christian name ought to be ashamed, when they strip him of his power, and bestow it on various governors, whom they have formed according to their fancy, as we see done in Popery; for God is not acknowledged when a bare and empty name is given to him, but when we ascribe to him full authority.

Making peace, and creating evil. By the words “light” and “darkness” he describes metaphorically not only peace and war; but adverse and prosperous events of any kind; and he extends the word peace, according to the custom of Hebrew writers, to all success and prosperity. This is made abundantly clear by the contrast; for he contrasts “peace” not only with war, but with adverse events of every sort. Fanatics torture this word evil, as if God were the author of evil, that is, of sin; but it is very obvious how ridiculously they abuse this passage of the Prophet. This is sufficiently explained by the contrast, the parts of which must agree with each other; for he contrasts “peace” with “evil,” that is, with afflictions, wars, and other adverse occurrences. If he contrasted “righteousness” with “evil,” there would be some plausibility in their reasonings, but this is a manifest contrast of things that are opposite to each other. Consequently, we ought not to reject the ordinary distinction, that God is the author of the “evil” of punishment, but not of the “evil” of guilt.

But the Sophists are wrong in their exposition; for, while they acknowledge that famine, barrenness, war, pestilence, and other scourges, come from God, they deny that God is the author of calamities, when they befall us through the agency of men. This is false and altogether contrary to the present doctrine; for the Lord raises up wicked men to chastise us by their hand, as is evident from various passages of Scripture. (1 Kings 11:14, 23.) The Lord does not indeed inspire them with malice, but he uses it for the purpose of chastising us, and exercises the office of a judge, in the same manner as he made use of the malice of Pharaoh and others, in order to punish his people. (Exodus 1:11 and 2:23.) We ought therefore to hold this doctrine, that God alone is the author of all events; that is, that adverse and prosperous events are sent by him, even though he makes use of the agency of men, that none may attribute it to fortune, or to any other cause.

8 Drop down dew from above. Some think that a form of prayer is here added, which it was the duty of believers to use while they were waiting for the redemption which is here described; and they connect this verse with the preceding in the following manner, “The Lord will not so speedily deliver you, but still it is your duty to be diligently employed in prayer.” But I interpret it differently in this manner. The Prophet always speaks in the name of God, who, in the exercise of his authority, calls on heaven and earth to lend their services to the restoration of the Church.

This verse is fitted very powerfully to confirm the godly in the hope of future redemption; for the people, wherever they looked, saw nothing but despair. If they tumed their eyes towards heaven, there they beheld the wrath of God; if towards the earth, there also were beheld afflictions and chastisements; and therefore nothing fitted to lead them to entertain favorable hope was visible. On this account the Prophet confirms them, and enjoins heaven and earth, which held out nothing but threatentings and terrors, to bring forth salvation and “righteousness.” This is more emphatic than if he promised that it shall be, when all the elements, which are ready to yield obedience to God, receive orders as to what he wishes them to do. And thus the stream of the discourse will flow on continuously, which otherwise will be abruptly broken off, if we understand this passage to be a prayer. ¹⁹⁷¹⁹⁷     “This is what is usually called ‘a prophetic imperative,’ which supplies the place of the future tense; for the prophets command those things to be done which they promise, and which they know will certainly happen. Thus Elisha said to Naaman, ‘Wash thee seven times in Jordan, and be thou clean;’ that is, ‘And thou shalt be clean.’ (2 Kings 5:10.) See also Isaiah 23:1, and 26:19“ — Rosenmuller.

And let the clouds drop righteousness. This form of expression is frequently employed in Scripture; such as,

“And the mountains shall bring peace to the people, and the hills righteousness.”
(Psalm 72:3.)

And again, “Piety and truth met together, righteousness and peace kissed each other; truth shall spring from the earth, and righteousness looked down from heaven;” where David describes the kingdom of Christ and its prosperity, and shews that in it “righteousness, peace, mercy, and truth, shall be joined together.” (Psalm 85:10, 11.) This passage treats of the same subject. There is an allusion to the ordinary food of men, who subsist on bread and other productions of the soil; for their life needs such aids. Now, in order that the earth may bring forth fruits, it must obtain its vigor from heaven and draw water from the clouds, that it may be rendered fertile, and then bring forth herbs and fruits both for men and for animals.

By the word righteousness he means nothing else than the fidelity with which the Lord defends and preserves his people. The Lord thus “drops down from heaven righteousness,” that is, well established order, of which salvation is the fruit; for he speaks of the deliverance of the people from Babylon, in which the Lord shews that he will be their protector. Yet while we understand the natural meaning of the Prophet, we must come down to the kingdom of Christ, to which these words undoubtedly bear a spiritual import; for God does not limit these promises to a few years, but continues his favors down to the coming of Christ, in whom all these things were abundantly fulfilled. There can be no doubt, therefore, that he likewise celebrates that eternal righteousness and salvation which is brought to us by Christ; but we ought first to observe that simple interpretation about the return from the captivity in Babylon.