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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.


19. Not in secret have I spoken. He now recalls the people to the doctrine of the Law, because God cannot be comprehended by human faculties; but as he is concealed from carnal reason, so he abundantly reveals himself, and affords the remedy, by his word, which supplies what was wanting, that we may not desire anything more. If this had not been granted, we should have had no hope, and should have lost all courage. Now, he solemnly declares that he does not invite us in vain, though he delay his assistance; for what he has promised is most certain, and, as he plainly shewed to whom we ought to betake ourselves, and on whom we ought to rely, so he will give practical demonstration that the hope of those who relied on his word was not vain, or without foundation.

This enables us to see clearly how wicked are the speeches of those who say that no certainty can be obtained from the word, and who pretend that it is a nose of wax, in order to deter others from reading it; for thus do wicked men blaspheme, because the mere doctrine of the word exposes and refutes their errors. But we reply with David,

“Thy word, O Lord, is a lamp to our feet, and a light to our paths.”
(Psalm 119:105.)

We reply with Isaiah and the rest of the prophets, that the Lord has taught nothing that is obscure, or ambiguous, or false. We reply also with Peter, that

“the prophetic word is more sure, and you do well if you take heed to it, as to a lamp buming in a dark place, till the day dawn, and the morning-star arise in our hearts.” (2 Peter 1:19.)

If these things were said concerning the Law and the prophets, what shall we say of the Gospel, by which the clearest light has been revealed to us? Shall we not say with Paul,

“If the Gospel is dark, it is dark to those who are lost, whom Satan, the prince of this world, hath blinded?”
(2 Corinthians 4:3,4.)

Let blind and weak-sighted men therefore accuse themselves, when they cannot endure this brightness of the word; but, whatever may be the darkness by which they shall endeavor to clothe it, let us adhere firmly and steadfastly to this heavenly light.

Besides, the Prophet appears to allude to the predictions which were uttered out of the groves and tripods of the idols. 210210     “Vitringa, Lowth, Ewald, and Umbreit suppose an allusion to the mysterious and doubtful responses of the heathen oracles. The objections of Gesenius are of no more weight than in verses 1, 2, 3, the analogy of which places makes it not improbable that such an allusion to the oracles is couched under the general terms of the verse before us.” — Alexander. They are uncertain and deceitful, but nothing of this kind can be found in God’s answers; for he speaks openly, and utters nothing that is deceitful or ambiguous. But experience tells us that Scripture is somewhat dark and hard to be understood. This is indeed true, but ought to be ascribed to the dulness and slowness of our apprehension, and not to the Scripture; for blind or weak-sighted men have no right to accuse the sun, because they cannot look at him.

I have not said in vain to the seed of Jacob, Seek me. This continues to be a fixed principle, that they who shew themselves to be submissive and obedient, do not spend their labor in vain; because God faithfully performs the office of a teacher towards poor and little ones. Now, though all do not rise in the highest degree, yet the labor of those who shall sincerely seek God will never be unprofitable. By this expression, Seek me, Isaiah points out the principal end and use of the Law, to invite men to God; and, indeed, their true happiness lies in being united to God, 211211     “C’est leur vraye felicite d’estre conjoints a leur Sauveur.” “It is their true happiness to be united to their Savior.” and the sacred bond of union is faith and sincere piety.

In this second clause he not only asserts that he has spoken clearly and without ambiguity, but declares the certainty and steadfastness of his word; as if he had said, that he does not promise largely with an intention to deceive, or amuse hungry men by words, but actually performs what he has promised. This demonstrates the ingratitude of those who, when they are called, do not answer; since God has no other design than to make us partakers of all blessings, of which we are otherwise empty and destitute.

I Jehovah speaking righteousness. This is added for the sake of explanation; as if he had said that the word by which he draws his elect to himself, is not soiled by any stain of fraud, but contains the most perfect holiness. “The words of the Lord,” as David says, “are clean, like silver purified in an earthen fumace, seven times refined.” (Psalm 12:6.) Thus, in the word of God we have bright righteousness, which instantly shines into our hearts, when the darkness has been removed.

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