Devotional Commentary on Isaiah 45

Isaiah does not say that only Cyrus is the Anointed of chapter 45.

The chosen one is the remnant (v. 4b) “[spiritual] Israel My chosen”.

Despite the remarkable detail with which Cyrus is predicted here 142 or more years before the event, the chapter is about the remnant of God and God.

M. L. Andreasen cited Ellen White and made this comment about this chapter in his Sabbath School Quarterly in 1928 page 16: “The only place in the Scriptures where this is spoken of a Gentile.” Also Delitzsch in his 1890 commentary page 203 said the same as Andreasen: “He is the only king of the heathen whom Jehovah calls ‘His Annointed’.

Citing Ellen White Andreasen said: “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken. . . “In the unexpected entry of the army of the Persian conqueror into the heart of the Babylonian capital by way of the channel of the river whose waters had been turned aside, and through the inner gates that in careless security had been left open and unprotected, the Jews had abundant evidence of the literal fulfillment of Isaiah's prophecy concerning the sudden overthrow of their oppressors.”— Ellen White, Prophets and Kings, pp. 551, 552.

About the entry of Babylon with the Lord in front, M. L. Andreasen in 1928 commented on verses 2-3 of Isaiah: “God would go before and help Cyrus. He is the One who would cause the gates to open. God would so work that Cyrus could not fail to know that some supernatural power was helping him. Babylon, according to Herodotus, had one hundred gates, all of brass. The city could not be taken in any ordinary manner.”

Delitzsch pointed out in his Vol. II commentary of 1928 page 203 that in the Greek Aeschylus’ work Parsae ver. 735 he cited Darius the father of Xerxes as saying about Cyrus the following: “for he was not hateful of God/god, being of good disposition”. Aeschylus lived between 525-456 BCE. It is the same as Isaiah said and Delitzsch is right here. As to the treasures taken in the city, Aeschylus indicated in the same work ver. 327: “O Persian land, and having of many riches thou.”

Cyrus is only the shepherd and anointed (v. 1a), taken by the right hand (v. 1b), called by his name (v. 3d), aroused (v. 13a), his ways made smooth (v. 13b), “for the sake of Jacob My servant and Israel My chosen” (v. 4a-b).

M. L. Andreasen 1928 page 16 also saw the purpose of calling Cyrus by name was actually for his faithful people: “To establish the faith of His people, God called Cyrus by name. When we see prophecy fulfilled, our faith should become stronger. The fulfillment of prophecy in the signs of the times occurring all about us should have the same effect.”

The purpose of Cyrus calling is threefold: that everyone knows God calls (v. 3c); that the care of the remnant is the main focus (v. 4a-b) and thirdly that God is incomparable (v. 6).

The image of God is most important in this chapter and ten times is repeated the phrase: I am the Lord or elaborated I am the Lord and there is no other (vv. 3c; 5a; 6c; 7c; 8e; 12a; 14h-i; 18e; 21e-f; 22b). It is the hangers of the structure of the chapter.

M. L. Andreasen in his Sabbath School Quarterly of 1928 page 17 pointed out about the wide application of idolatry: “The warnings against idolatry do not have reference only to the time of Isaiah. Anything that comes between us and our God is a false god, an idol. Whether it be worldly pleasure, the lusts of the flesh or of the eye, worldly wisdom, the follies and fashions of the hour, or position or honor, or the plaudits of the crowd,—all these are condemned as idolatry. But there are other dangers,—dangers threatening the church of God. Anything or anyone besides Christ which we trust to help us to obtain God's favor, becomes a vain hope, a false god. No works of our own can take the place of Christ. There is only one Saviour.”

Not only is Isaiah description of God’s future prediction remarkable that he named the right Persian king in future but the events surrounded that king is described in detail supported by cuneiform evidence. Cyrus was “taken by the right hand” (v. 1b) and the Cyrus Cylinder “whom he [the god] took by his hand”; again Isaiah “to subdue nations before him” (v. 1c) and the Cyrus Cylinder “he delivered into his hand in a calamity princes and governors”; again Isaiah “to lose the loins of kings” and the Nabonidus Chronicle BM 38299 tells how Nabonidus became devil possessed and set up an abomination by building “the work of a no-sanctuary” and other impious deeds against consensus religion in Babylon of his day. This led to his estrangement from the priesthood of Babylon and they left the gates open for Cyrus and his troops to enter, says Isaiah “to open doors before him so that gates will not be shut” (v. 1e). In fact, Isaiah is clear that God predicted that He will do this to Cyrus and that God will “make the rough places smooth” for him and the Cyrus Cylinder says that he made a “peaceful entrance” in Babylon.

How is it possible that 142 years before Cyrus this could be predicted by the God of Isaiah? The reason is that God wanted to reveal Himself as One that cannot be compared.

Then Isaiah revealed that all this is for the sake of the remnant of God (v. 4) because they were also “called by their name” (v. 4c) and given a title of honor (v. 4d) before they have known God (v. 4e). Here we have the gospel of Paul that God saved us while we were still sinners. This awesomeness means that God cannot be compared.

The remnant will be girded (v. 5c) even though they did not know God so that people may know God cannot be compared (v. 6c). God forms light and darkness, well-being and calamities so that people cannot compare Him (v. 7).

M. L. Andreasen said about verse 7 in his 1928 Sabbath School Quarterly on page 17: “’Create evil.’ The ‘evil’ here mentioned is not moral evil but physical, and could well be translated calamity. God punishes for sin, and it is these calamities to which the prophet refers. (See Amos 3:6.)” Delitzsch commented on this situation as follows from a preteristic point of view in Vol. II 1890 page 205-206: “The context leads us to apply the darkness and evil to the penal judgments through which light and peace or salvation dawns on the people of God and the nations....We do not exhaust the truth if we stop at saying that evil, means malum poenae [bad punishment], not malum culpae [bad guilt]. Certainly evil as an act is not God's immediate work, but the possibility of evil is, its self-punishment, and therefore the sense of guilt and the evil of punishment in the broadest sense.” What Delitzsch would imply here is that God created the punishment (as Andreasen) but also the feeling of guilt by the Holy Spirit? Evil itself is not made evil by God. God does not make people or agents evil. Both men affirm to that stance, historicistic (Andreasen) and preteristic (Delitzsch). 

J. Mortyer in 1993 page 359 insisted that the meaning of “create evil” should be the NIV translation “create disaster”.

The Latter Rain will drip down from heaven righteousness and the earth will open up and “salvation bear fruit” as people stream to accept the Lord (v. 8). It is not human instrumentality but God’s action of salvation.

M. L. Andreasen said about verse 8 in 1928 page 17: “These words indicate in figurative language the blessed consequences of opening the heart to God's righteousness. Reference is here made to the creative power of God manifested in the new life.” Although it may refer to the eschatological outpouring of the Spirit the second time Andreasen made it a salvivic experience at conversion.

Delitzsch understood the eschatological impact of verse 8 in Vol. II 1890 page 206 when he said: “This is …rightly an old-Advent cry.”

J. Mortyer in 1993 page 360 on verse 8, tries to push for a preteristic application on Cyrus by Isaiah but he complains about textual difficulties with gender verbs and number (singular at Qumran) plural in the original. Then he said: “Just as natural fruitfulness requires the fertilizing action of heaven on a responsive earth, so spiritually, only God can give the increase by ‘raining down.’”

The weeds in the remnant that quarrels with God will have a problem “woe to who quarrels with his Maker” (v. 9a).

J. Mortyer in 1993 page 361 indicated that the word “quarrel” means: “goes to law with, takes court action against”.

It is also a problem for a child to curse his/her birth to his/her parent (v. 10). The Lord wants us to ask him about the eschaton and future events (v. 11b) and concerning the remnant “My sons”.

Creation was God’s work and the stars His ordination. Cyrus was aroused by God “in righteousness” (v. 13a) compared to the Cyrus Cylinder saying about Cyrus “he [the god] sought a righteous kind after his own heart”. It is at this point that we need to stop the bus for a second and remind ourselves that when Persian scribes composed the Nabonidus Chronicle about his madness and deviations and the Cyrus Cylinder about his excellent smooth entry in the takeover of Babylon, that Hebrews were in exile already longer than 185 years. Niniveh was the New York of Babylon at that time. The printing presses were run by Nabu-Levi and Nabu-Cohen, if we may be trivial.

Point is, Isaiah’s books were known by the copy scribes who phrased their praises of Cyrus realistically in alignment with Isaianic sayings, maybe?

Cyrus would let the remnant go free, says Isaiah (v. 13c). He did as Ezra 6:3 indicated. The “Lord of Hosts” spoke these words to Isaiah and 142 years later we find the expression “Lord of Lords” in the Nabonidus Chronicle which was composed in Cyrus’ time. We marvel at our God’s ability to predict future in such accuracy. He promised to Cyrus that Egyptian and other nations like Cush and Sabeans will “come over to you and will be yours” (v. 14d) and the Persepolis Treasury Texts and Persepolis Fortification Texts revealed that the following languages can be seen on these texts: Old Persian, Babylonian, Akkadian, Elamite, Egyptian (Demotic); Lydian, Lycian, Phrygian, Phoenician, Greek, Hebrew and Eastern Iranian languages, according to a specialist.

These are nations that interacted with them as God predicted through Isaiah. No-one is like God (v. 14h). Idolatry is not accepted by God and those who do will be in shame in the eschaton (vv. 15-16) but the remnant or [spiritual] Israel will be saved with an “everlasting salvation” (v. 17b) “to eternity” (v. 17d). This salvation is a post-Hell event since that is when Eternity starts and History is shaken off.

On verses 15-17 M. L. Andreasen said in his 1928 commentary on Isaiah page 18: “’An everlasting salvation.’ Not saved to-day and lost to-morrow. Not a wonderful mountain-top experience one year at some great meeting, and then an intermediate lapse into the valley. ‘World without end.’ Literally, to all eternity.”

Andreasen talked about the fact that God sometimes hide himself and so did Delitzsch and in Vol. II 1890 page 209 he said: “Properly a God who hides Himself ... who rules wondrously in the history of the nations, and by hidden ways, and ways hopelessly intricate to the eyes of men, brings everything to a glorious issue.”

J. Mortyer 1993 page 363 on verse 14 asks that one bring into view verse 14-17 with 18-25. Especially verse 14 should be linked to verses 21-25. I. Gentiles in the interest of Israel’s God and II. Gentiles to come to the Lord for salvation. “The principle is that those who would enjoy the truth must first be received among those who already possess it, but once received they discover that there is no grades of membership but an equality.”

Isaiah says that God created this earth to be inhabited and not to lay waste [like Mars and the Moon was also created but to lay waste] (v. 18).

Why? No people there. Says the preterist F. Delitzsch Vol. II 1890 page 210: “The first authoritative sentence says that Jehovah is God in the full and exclusive sense; the second, that He created the earth for man’s sake, not [tōhû] as a chaos…”. Delitzsch correctly shows that the socalled Septuagint, Targum and Jerome in his Vulgate translated here incorrectly.

God does not speak in secret (v. 19) but asks His remnant to come to a courtcase (v. 20) since the weed in the remnant runs after idols. God wishes them to convert (v. 22) “turn to Me”.

About verse 19 M. L. Andreasen said in 1928 page 18: “God may at times hide Himself, but He does not speak in secret. Deut. 30:11-14. He does not ask men to seek Him in vain, literally, in chaos, that is, without definite guidance and without hope of result.” As Delitzsch has pointed out the word “vain” [used by Andreasen] as synonym for “chaos” is not correct. It was used by Jerome in his Vulgate and the other versions relying on each other as “empty” or “vain”.

J. Mortyer in his commentary 1993 page 365 also sees it the same as Andreasen here with the meaning that tōhû means “vain”.

It is a global salvation offered not just ethnic Israel “be saved all the ends of the earth” (v. 22a).

Delitzsch also agrees here in his Vol. II of his Isaiah commentary 1890 page 211: “The fullness of the heathen entering into God's kingdom is a remnant of the mass of the heathen; for salvation comes through judgment.” Adventists would agree with Delitzsch since an Investigative Judgment will precede the entering into salvation of the saved ones, faithful ones from heathen nations all joining one large spiritual Israel before the Second Coming.

J.Mortyer said in 1993 page 366: “The fugitives are not a restricted company; any who wish may escape the peril of idolatry and find salvation by ‘turning their faces’ to the Lord.”

The Trinity has sworn unto themselves “In Me I have sworn” (v. 23a) that “every knee will bow and every tongue will swear” that only in the Lord is righteousness and strength (v. 23d-24a).

Delitzsch says of this swearing of God in Vol. II of 1890 page 212: “Swearing by Himself …God pledges what is sworn to with His life…”

On the eschatological reality in verse 23, M. L. Andreasen said in 1928 page 18: “Referring to events to take place at the close of the millennium, the following description is given: ‘Now Christ again appears to the view of His enemies. Far above the city, upon a foundation of burnished gold, is a throne, high and lifted up. Upon this throne sits the Son of God, and around Him are the subjects of His kingdom. The power and majesty of Christ no language can describe, no pen portray.’”— Ellen White, The Great Controversy, pp. 664, 665.

That Ellen White, the preterist F. Delitzsch and the historicist M. L. Andreasen are on the same page regarding the content here is to be seen in F. Delitzsches words in his Vol. II 1890 page 212: “Everywhere in these discourses we see this eschatological background close behind the historical foreground.”

J. Mortyer said in 1993 page 367 on this verse: “The evidences of membership are worship (knee) and confession (tongue).”

The evil will however be “put to shame” at the Second Coming and later at the Hell event with total extermination (v. 24c). In the Lord all of the remnant of [spiritual] Israel will be justified and will glory (v. 25a-b). They will receive glorious bodies at resurrection.

Delitzsch said about verse 25 in Vol. II of 1890 pages 213-214: “…that God's Israel out of all mankind is meant, the Church of the believers of Israel, enlarged by the accession of the heathen, which is now just, i.e. forgiven and regenerated by Jehovah, and glories in Him, for by grace it is what it is.” Interesting how honest preterists and historicists can sometimes share the same view. This is not a blank statement since Delitzsch is actually denying his preteristic model to make these statements. J. Mortyer in 1993 page 367 would agree with Delitzsch here: “A merely national significance of Israel would make nonsense of the whole argument of this passage.”

Dear God

Grant that we will marvel at our Great God that cannot be compared. That we will not be put to shame but enjoy the glory and protection of God promised in this chapter knowing that He guides and plan political history regardless of man’s endeavors. Amen.