In the remainder of Isaiah 45 we see the outcomes of the restoration of Judah at the behest of Cyrus. It is always clear that the Power behind the scene is Yahweh.In this chapter He predicted the course of events, and history has seen its fulfilment to the letter. In the opening verses Yahweh rebuts any suggestion of His partiality towards His people: His will and purpose is beyond human question. From verse 14 onwards the amazing entail of the Jewish restoration is foretold. Gentiles submit to Israel and Israel’s God, while increasingly they see the utter futility of their religious systems. As a result of the rebirth of the nation, as recorded by Ezra and Nehemiah, Jewry again took root; and although there were troublous times, Messiah came and with his death, salvation for all who believe, regardless of nationality. So in the final refrain of the chapter we learn that “in Yahweh shall all the seed of Israel”, both Jew and Gentile, “be justified and shall glory” (v25). Now we can see why none should question God’s use of Cyrus (like a man might use a tool to do his work), to overthrow Babylon, emancipate captive Jewry and rebuild the temple.
Isaiah 45
45:9-13 Man May Not Dictate To the Most High
Verse 9 “Woe unto him that striveth with his Maker! Let the potsherd [RSV ‘earthern vessel’] strive with the potsherds [RSV ‘potter’] of the earth. Shall the clay say to him that fashioned it, What makest thou? or thy work, He hath no hands?
“Woe to him that striveth” The word “striveth” (‘quarrels’ NIV) signifies to go to law, to take court action against. It is not action against what is being done, but questions the right to do so. That which is made, the artefact, cannot question the artisan, not only because it cannot talk but because it is completely subject to him.
“Shall the clay say to him that fashioneth it, What makest thou?”
The relationship is one of total subordination to a total sovereign! It is absolutely ludicrous to imagine such an inquisition!
“Or thy work, He hath no hands?” Why do we have this protracted challenge by Yahweh of those who would or might question His dealings? In the context the answer must have to do with His use of Cyrus. As in the case of Pharaoh of old, Yahweh informs us that he is going to raise up a conqueror of Babylon who will facilitate the restoration of His people. Significantly this conqueror would “not know me”, Yahweh (v4, 5). On the surface of the matter there appears to be injustice in such use of a man. Here Yahweh answers His critics and points out what will be the end result of this restoration—the salvation of the world through His Son, Jesus Christ (v22–25). Knowing this to be the upshot of Cyrus’ work, who could claim then that the raising up of this deliverer of Jewry was anything but an act of the utmost grace and kindness?
Paul’s Citation of Isaiah 45:9 in Romans 9:20–21
In Romans 9 the apostle Paul shows that God is not bound by men when it comes to whom He chooses to perform His will, or whom He decides to call to His Kingdom. In relation to Israel and Pharaoh Paul concludes, “Therefore hath he mercy on whom he will have mercy, and whom he will be hardeneth.” Superficially this appears inequitable and unfair. Anticipating this objection Paul says, “Thou wilt say then unto me, Why doth he [God] yet find fault? For who hath resisted his will?”; that is, did not Pharaoh do His will, and was not disobedient? Paul declines to argue and asserts the absolute jurisdiction of the Creator over His creatures, “Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?”—the citation from Isaiah 45. What is interesting about this is that in a sense Pharaoh and Cyrus were in similar roles, in as much as both were being used, albeit in opposite ways, by God to progress His purpose. Both were tools (like the Assyrian also, 10:5–6) in God’s hands. Such a use could draw forth protests of injustice from men. That is why we have God’s words expressing His sovereignty in Isaiah 45:9–11. So Paul’s use of these words is in a similar context, and helps us understand their meaning in Isaiah.
Verses 10–11 “Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth? Thus saith Yahweh, the Holy One of Israel, and his Maker, Ask of me things to come concerning my sons, and concerning the work of my hands command ye me.”
In verse 10 Yahweh declares that the parent cannot be questioned, just as the potter could not be. Such questions belong to a realm where no outsider may venture! Parenthood lies exclusively within the privacy and discretion of the couple concerned and is in no way the subject of public discussion and interference! For such questions to be raised by one’s own offspring is preposterous!
Verse 11 in the RSV (and MLB) presents a question, “Will you question me about my children, or command me concerning the work of my hands?” The question is a general one and addressed to all who might question Yahweh’s unique relationship to Israel, His firstborn son (Exod 4:22). How this singular claim to be God’s chosen people has generated animosity, hatred and persecution throughout the centuries! Here God emphasizes the close and tender relationship, the reality of the special place this people holds with Him, by calling Himself the “Holy One of Israel” and “his Maker”. Woe to any who might deny or challenge this fact!
In the words that follow He questions the right of any to give Him directions as to how He should treat and deal with His special people, Israel. Notice that Israel is referred to as “his sons” and “the work of his hands”, a further reference to the parent and potter illustration.
Verse 12 “I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.”
Here we have an assertion of what Yahweh has done and is able to do, an assertion that negates the false theory of Evolution. How could we hold the Bible to be inspired and believe Evolution? This unqualified statement by God stands, for history has vindicated the words prophesied concerning Cyrus. When spoken, these were but words, but now we can see how true they are, for Cyrus was born 140 years after, and complied unwittingly with the Divine will expressed by Isaiah (v1-4, 13). Indeed, “the Most High rules in the kingdom of men, and giveth it to whomsoever he will” (Dan 4:17). The word “commanded” ironically repeats the same verb in the last line of verse 11!
Verse 13 “I have raised him up in righteousness, and will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith Yahweh of hosts.”
Just as Yahweh is King and Master of creation, so He is Sovereign in history. The fact that He could do the former is the guarantee of the latter.
“I have raised him up in righteousness” Notice the emphatic pronoun “I”. No less than 25 times in this chapter we have Yahweh asserting what He does, His control, His power, His Divinity and Sovereignty.
Not only is there no injustice in Yahweh’s use of Cyrus to do His will, but He pronounces the opposite that He has raised up “in righteousness”! The future outworkings of the restoration of Jewry and rebuilding of “my city”, Jerusalem, would justify His use of him!
“and will direct all his ways”
Cyrus’ vast conquests were ordained and directed by Yahweh (v1). They were, however, carried out in complete ignorance of Israel’s God, and it was not until the conquest of Babylon that he learned how his career had been foreordained by the God of Israel. This information may have been communicated to him by Daniel (cp Dan 10:3).
“he shall build my city” cp 44:28; Ezra 1.
“and he shall let go my captives” As a conquered people led into captivity in Babylon, Judah must have felt bereft of hope. How would their powerful conqueror, Babylon, be conquered? How could they envisage a situation where they would be released from captivity and encouraged to return? Who would provide the resources and protection for such an arduous journey? Well, the formula had been written even before Jerusalem was destroyed! Isaiah had by inspiration foretold all the details! Not only had God revealed to Isaiah the ways and means, but much earlier in their history, Moses had forecast their captivity, revival, and restoration (Deut 28; 30:1–6).
“not for price nor reward, saith Yahweh of hosts” Cyrus was not moved by the promise of riches or reward to send back the Jews to their homeland. This was done because he had been so commanded by Yahweh. To use his own words, “Thus saith Cyrus King of Persia, Yahweh God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house in Jerusalem, which is in Judah” (Ezra 1:2). In fact, he bestowed upon them a huge number of gold and silver vessels, basins etc to assist the work (Ezra 1:7–11)!
In this respect also, Cyrus was typical of Christ for salvation in him is offered “without money and without price” (55:1; cp also 13:17; 52:3).
45:14–17 The Consequences of Judah’s Revival Because It is Clear that the One True God is With Israel the Nations Will Humble Themselves Before Israel
Verse 14 “Thus saith Yahweh, The labour [‘wealth’ RSV; ‘produce’ ROTH] of Egypt, and merchandise [‘gain’ ROTH] of Ethiopia [Cush] and of the Sabeans, men of stature [MLB ‘grand stature’] shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God [El] is in thee; and there is none else, there is no God.”
This in an amazing picture. Gentiles are “coming over unto thee” in utter humility and confessing that the true God [El] is “in thee”, and that He alone is God!? What does this mean? Let us analyse this most significant verse.
1 The three peoples mentioned are Egyptians, Ethiopians and Sabeans
It is notable that these are the same three nations mentioned in 43:3, which Yahweh gave as a ransom for Israel at the Exodus. Isaiah presents the picture of all nations submitting to Israel through the Exodus spectrum. These three nations are typical of all, for all nations will humble themselves before God’s people and acknowledge He is with them (Zech 8:23; Isa 2:3; 49:23; Psa 72:10).
2 To whom do the five “thee’s” and the “thine” refer?
Those who have been immersed into Christ, both Jew and Gentile. This picture will be fulfilled in the Kingdom, but there have been incipient fulfilments. Consider the Syro-Phoenician woman, who humbled herself and besought that Jesus, a Jew, would cast forth the devil out of her daughter (Mk 7:25-6)! When Peter came to Cornelius, the Roman centurion, he fell down at his feet, and worshipped him (Acts 10:25). This he did because God had told him that Peter possessed “words whereby he might be saved”. But the clearest example is in 1 Corinthians 14:25, where the words of Isaiah 45:14 are paraphrased. Paul gives an illustration in which an unbeliever (a Gentile) comes into an ecclesia and by the use of the Holy Spirit his inmost thoughts are made manifest. As a result he will be convicted and converted, “and so falling down on his face he will worship God, and report that God is in you of a truth”.
3 Notice all the verbs that are used to express the total subjection and humility of Gentiles in the Kingdom who will submit to Christ and the saints: “shall come over… shall be thine… shall come after thee… in chains they shall come over… shall fall down… make supplications, saying…” Here we have voluntary submission and homage of the nations. They do not come out of weakness or defeat for they bring wealth with them (products and merchandise, and their natural prowess; “men of stature”—the Sabeans were so renowned). It is a full and frank acknowledgement that the true God is Israel’s God and there is an abandonment of pride and prejudice.
“in chains they shall come over”
Here the language is taken from conquests where captives were paraded in a victory procession. But here it is not literal—the power of incontestable truth has “conquered”, as though it was defeat in battle! The recognition that the God of heaven, the Creator of heaven and earth is also the God of Israel and the Saviour of the world!
Verse 15 “Verily thou art a God [El] that hidest thyself, O God of Israel, the Saviour”
This is a reverie over the amazing words that have just been revealed. Perhaps they are spoken by the prophet himself, or by enlightened converts? How concealed (“that hidest thyself”) are indeed God’s purposes when He brings about the captivity and then release of His people by an unwitting, benevolent Gentile king, which will ultimately lead to the conversion of Israel and the “captivity” and submission to them of the whole world!?
Verses 16–17 “They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. (But) Israel shall be saved in Yahweh [cp v25] with an everlasting salvation: ye shall not be ashamed nor confounded [cp 28:16] world without end.”
These two verses form a concluding summary. The contrasting destinies of idol worshippers and those who love and serve the God of Israel is set forth. “Makers of idols”—a phrase which does service for the perpetrators of all false religion—are doomed to reap shame and disgrace. It cannot be otherwise for, as this chapter emphasizes, there is only one God (v5,6…) and Saviour (v15,21).
“But Israel shall be saved in Yahweh”
“But” is in italics and should be omitted. Isaiah ends with two contrasting statements in juxtaposition!
“Israel” includes all converts to “the truth as it is in Jesus Christ”, spiritual Israel, or “the Israel of God” (Gal 6:16). It does not include unbelievers (Rom 9:6).
Salvation is to be found “in Yahweh” (cp v25), for this is synonymous with being in His Son, the Lord Jesus Christ (Acts 2:21, 38; 1 Thess 1:1).
Notice the link between “Saviour” (v15), and “saved… salvation” (v17) confirms that “Gentiles” are included in “Israel”. The “salvation” is described as being “everlasting”, as indeed the shame and disgrace will be “without end” for those who cling to other gods.