Chapter 45

1 God calleth Cyrus for his church’s sake. 5 By his omnipotency he challengeth obedience. 20 He convinceth the idols of vanity by his saving power.

1. To his anointed, to Cyrus. The thought of ch. 44 continues without a break (see ch. 44:28). The title “anointed,” Heb. mashiach (Messiah), was applied by the Hebrews to both the high priest (Ex. 30:30) and the king (1 Sam. 24:6). See on Ps. 2:2. Christ (Gr. Christos, “anointed”) was anointed by the Holy Ghost for His work in behalf of fallen man (Isa. 61:1; Luke 4:18; Acts 10:38; see on Matt. 1:1). Ancient writers speak of Cyrus as a man of singular nobility and uprightness of character.

The gates. The Greek historian Herodotus relates that on the night of Cyrus’ capture of Babylon the city gates along the Euphrates were not closed. A festival was in progress, and people were to be permitted to cross the river at will.

2. Crooked places straight. The LXX and Dead Sea scroll 1QIs read “level the mountains.” See on ch. 40:3, 4. The Lord would prepare the way for Cyrus to perform His work. The language of the verse is figurative.

3. The treasures. Cyrus came into possession of vast hoards of treasure when he took Sardis in Asia Minor, capital of Croesus, the fabulously wealthy king of Lydia, and again when he captured Babylon. In his success Cyrus was to recognize the hand of the Lord.

4. For Jacob. It was God’s will that the Jews return to their land after 70 years, but Babylon was evidently unwilling to release them. God therefore raised up the Persians and made Cyrus His chosen instrument for the liberation of the Jews.

5. There is none else. Cyrus lived in a land where few, if any, recognized the Lord. But God ordained the course of events so that Cyrus would have an opportunity to recognize Him as the Supreme Ruler and as the One who had appointed him his mission (see on Ezra 1:2).

6. That they may know. Through the influence of Cyrus men everywhere would hear of the Lord, who had appointed him.

7. I form the light. It was about the time of Cyrus, or soon thereafter, that Zoroastrianism became the religion of Persia. Its great deity was Ahura-Mazda, the god of light and life, who was in constant conflict with the wicked hosts of darkness under Ahriman. God made known to Cyrus, and through him to the world, that He was the world’s Creator, the true God of light.

Peace. Dead Sea scroll 1QIs reads “good.”

Evil. Heb.raФ, which may mean either moral evil that springs from within or trouble that comes upon one from without. Here it is used in the latter sense (see Isa. 47:11; Amos 3:6). God is the author of “light” and “peace.” He permits “evil,” whether moral or material, that men and angels may witness the result of a departure from the eternal principles of right (see on Dan. 4:17). In Scripture God is often represented as causing that which He does not prevent (see on 2 Chron. 18:18).

8. Drop down. Dead Sea scroll 1QIs reads “burst asunder.”

Pour down righteousness. Isaiah pictures righteousness descending from heaven as a gentle rain, bringing life and refreshment to the barren earth (see Ps. 72:6; Hosea 6:3; Joel 2:23).

Let the earth open. Dead Sea scroll 1QIs reads, for this clause and the next, “the one saying to the earth, Bud forth with salvation.” This scroll lacks “together; I the Lord have created it.”

9. Striveth with his Maker. The context clearly addresses this warning to Cyrus. God has called him to the performance of a specific task, and it can be well with him only if he cooperates with the divine plan.

Shall the clay say? Dead Sea scroll 1QIs reads, “Woe to the one saying,” etc.

Or thy work, He hath no hands. Literally, “or your work no hands to it?” Cyrus, here represented by a piece of pottery, was not to complain because of the role God ordained for him. God had raised him up for a particular purpose, and except for the guiding hand of God he would never have become the great leader that he was. Inasmuch as God had made him what he was for a particular purpose, Cyrus was obligated to fulfill his appointed mission.

10. What begettest thou? Cyrus was not to be resentful or rebellious against the role marked out for him. It is interesting to imagine the reaction of Cyrus to the counsel here given, if these words of Isaiah were read to him by Daniel (see PK 557).

11. Ask me of things to come. The Targums have this as a question, “Will you ask?” etc. A stranger has no right to interfere with the way a man orders his household, and in the same way it is inappropriate for Cyrus to question the dealings of God with His people Israel. He is under no obligation to give men an account of the reasons for His deeds. What He does is for their best good, and that is all they need to know.

Command ye me. The last part of the verse should be in the form of a question: “Will you command me concerning the work of thy hands?” Otherwise, v. 11 contradicts the statements of vs. 9, 10. Cyrus was to accept the directions God gave him, not to attempt to carry out his own desires where these were in conflict with the divine will. For the principles involved in God’s dealings with Cyrus, see on Ex. 9:16; Dan. 4:17.

12. Created man upon it. God created both the world and its inhabitants, and must have had a beneficent purpose for so doing. Cyrus may not understand the divine purposes, but that is no excuse for a failure to carry out the role assigned him (see v. 13).

Stretched out the heavens. That, is, the atmospheric heavens. See on ch. 40:12.

13. I have raised him up. That is, Cyrus (see on chs. 44:28; 45:1). Heretofore (in vs. 1–12) God has been addressing Cyrus directly, in the second person. Now, as He turns to speak to His own people of His purpose in their return to Judea, He refers to Cyrus in the third person.

Let go my captives. This is the purpose for which Cyrus was exalted by God (see on Ezra 1:1–4).

14. The labour of Egypt. That is, the products of labor, the wealth. God now addresses His own people, in anticipation of their return from captivity (see on v. 13). As vs. 1–12 outline the will of God for Cyrus, so vs. 13–25 constitute a statement of God’s purpose in restoring the Jews to their homeland.

Come over unto thee. Not only were the Jews to be restored to their own land; they were intended to become a great nation, honored by all the other nations of earth. For the role of Israel upon the return from Babylonian captivity, see pp. 29–32; see also Ps. 68:31; 72:10; Isa. 60:1–11.

15. That hidest thyself. Although the ways of God are not always apparent to men—He may at times seem to hide Himself from them—He will in due time manifest Himself in mercy and blessing.

17. Israel shall be saved. It was God’s purpose that, upon the return from Babylon, Israel should be loyal to Him, thus making possible the fulfillment of all the glorious promises of old (see pp. 29–32). In course of time, however, Israel again forsook the Lord, forfeited His blessing, and was replaced in the divine plan by the Christian church (see pp. 35, 36). Accordingly, all the promises made to literal Israel belong to the church. So, Paul states, “All Israel shall be saved,” and he defines Israel as the church (see on Rom. 11:26).

World without end. That is, “forever and ever.”

18. To be inhabited. See on v. 12. The earth was not created “in vain” (Heb. tohu; see on Gen. 1:2). It was designed to be the home of man. Regardless of what may be the purpose of the enemy and what ruin he may accomplish by sin, God’s original plan will at length be carried out. Creation was a purposeful act, not merely an end in itself. Sin has postponed the realization of that purpose, but though postponed for a time it will ultimately be achieved. God’s infinite purposes know no haste and no delay (see DA 32).

19. I said not. Not only was creation a purposeful act (see on v. 18); God’s choice of Israel was also. As God raised up Cyrus, not simply that he might become a great ruler, but that he might play a part in the divine plan, so God had raised up Israel—and was now releasing them from captivity—that His eternal purpose might be realized through them (see on Ex. 9:16; Dan. 4:17).

20. Escaped of the nations. The Jews, freed by Cyrus to return to their homes, were to gather together and thank God for deliverance, acknowledging the evidences of His love and His power. They were to acknowledge, also, the folly of idolatry. History reveals the fact that the Babylonian captivity effectively cured the Jews of idolatry, even though only a relatively small number of them went back to Palestine.

21. Tell ye. This challenge is addressed to those who worship idols. Let them, if they can, set forth convincing proof of their divinity (see on chs. 41:22, 23; 43:9; 44:7).

A just God and a Saviour. Justice and mercy are the principles that determine all of God’s dealings with men. Satan charged that these qualities are incompatible, and that God is not merciful to His creatures in the exercise of divine justice, nor was He just in His exercise of mercy. The plan of salvation was designed to prove this charge false. (see on Ps. 85:10).

22. Look unto me. See on Isa. 56:7; cf. Num. 21:9; John 3:14.

There is none else. See on Acts 4:12; cf. John 6:68.

23. Every knee shall bow. All will eventually acknowledge God’s justice and mercy (see on v. 21). For the fulfillment of these words, see on Rom. 14:11   Phil. 2:10, 11; Rev. 5:13; cf. Rev. 15:3; 19:1–6.

24. In the Lord. No man can be righteous without Christ, for of ourselves we have no righteousness (Isa. 64:6; Rom. 7:18). For a righteousness character we are wholly and completely dependent upon Him (see on Rom. 8:1–4; Gal. 2:20).

25. Be justified. To be justified means to be acquitted, or pronounced innocent (see on Rom. 5:1). It was to make this experience possible for us that Christ died.

Ellen G. White comments

1–25CT 455

1–3PK 551

4–6PK 557

5     Ed 174; MB 121; PK 502; 5T 754

7     PK 315

7–12MH 414

8     MB 21

12   PK 315

13   PK 552, 557

17   MB 152; PK 732

18   GC 437, 674; PP 67

19   TM 520

21–25TM 480

22   DA 283; FE 441; MB 152; MH 124; PK 375; TM 520; 5T 634

23   GC 670

24   PK 175

24, 25  MB 9