Bible Commentaries

After the lovely picture of blessedness on earth in the millennial age, presented to us in chapter 35, there is a break in the prophecy. The four chapters, 36-39, give us details of history in Hezekiah's reign, which are recounted also in 2 Kings, chapters 18-20, and again more briefly in 2 Chronicles 32:1-33.

Remembering that we have no needless repetitions in Scripture, we may ask why these chapters should be inserted here? The answer, we think, is twofold.

First, the personal piety of Hezekiah is recorded, so different from the state of the nation at large, as depicted in the earlier chapters, and particularly chapter 1; and then how God answered his faith in the destruction of the Assyrian. Second, though his faith and dependence on God was so genuine, and his prayer for recovery so strikingly answered, these very mercies led to his failure in the matter of the Babylonian envoys which is recorded. This indicated that the more immediate judgments already pronounced could not be delayed.

Isaiah 36:1-22 records in detail the arguments by which the herald of the king of Assyria tried to persuade the people of Jerusalem to an immediate surrender, and we must remember that about eight years previously Samaria had fallen before the Assyrian power, and later the defended cities of Judah had also fallen. So humanly speaking the position of Jerusalem was hopeless.

Rabshakeh's words were very specious. He knew the weakness of Egypt, in which the Jews were inclined to trust, as verse Isaiah 36:6 shows; and as to which the people had already been warned by Isaiah. He completely mistook, however, Hezekiah's action in destroying the high places, for this, instead of being an offence against the Lord, was entirely in obedience to His word in Deuteronomy 12:1-6. So many previous kings, even the good ones, had overlooked this commandment of the Lord, but Hezekiah had been obedient and faithful.

Moreover, Rabshakeh falsely asserted that the Lord had told the Assyrian king to destroy Jerusalem, and then he appealed against Hezekiah to the citizens within hearing, for he evidently had a shrewd knowledge of their idolatrous tendencies, so different to their King. Many of them were secretly trusting in false gods and not in the Lord, so the reminder of the fact, that the gods of many other cities had failed to deliver, was calculated to have weight in their minds. Still Hezekiah's command to the men to keep silence prevailed, and they answered him not a word.

Eliakim, of whom we read in Isaiah 22:1-25, with others brought news of all this to Hezekiah, and his reaction to it is found in the first five verses of Isaiah 37:1-38, God was first in his thoughts, for covered with sackcloth, indicating sorrow and humiliation, he "went into the house of the Lord."

Then, in the second place, he turned to the prophet, through whom God had been speaking, confessing the low estate of himself and his people. He spoke of them as "the remnant that is left." He recognized the unity of all Israel. Now that the ten tribes had been deported, he did not fall into the snare of assuming that the two, over whom he was king, were more than a "remnant," left by the mercy of God. Much of the professing church today has been by the adversary deported from their true place and portion, so let any who have escaped this, and remain in any degree true to their original calling, never forget they have no other status than a remnant of the whole. They are not reconstituted as a separate entity.

Isaiah's response was one of assurance. God would deal with Sennacherib, firstly by causing him to hear a report as to the king of Ethiopia, lastly by death in his own land, and in between by the destruction of his boasted and apparently invincible army, of which we read at the end of the chapter.

Though not for the moment attacking Jerusalem, Sennacherib sent a further boastful message to Hezekiah — verses Isaiah 36:10-13 — and Hezekiah's response follows. Instead of replying to man, he turned to God, spreading the letter before Him. In his prayer he acknowledged the military might of the Assyrian king, yet asked for deliverance on the ground that the Assyrian had sent "to reproach the living God."

This brought forth God's immediate answer through Isaiah, accepting the Assyrian challenge, which was not only reproachful but blasphemous also. The Assyrian would become a laughing-stock to Jerusalem. His earlier successes against other cities had been ordained of God; now turning against God, he would be utterly crushed, and the remnant of Judah should be delivered for the time being. The city should be spared for the Lord's own sake, as well as for David's sake.

The chapter closes with a brief record of the drastic smiting of the Assyrian army. No record of this has been found among the dug-up remains of Assyrian libraries and monuments, we understand; and no wonder! These ancient monarchs, no more desired to keep their defeats and abasements in the memory of their public, than the men of today. Sennacherib himself came to an ignominious end, as the last verse of our chapter declares.

And then, "In those days," just when Hezekiah had been so marvellously lifted up by this Divinely-wrought deliverance, he was smitten with an illness that brought him face to face with death. Through Isaiah, who just before had given him the message of deliverance for his city and people, he was told to prepare for his end. Unlike Asa, one of his predecessors, who when diseased "sought not to the Lord, but to the physicians," he did go straight to the Lord and with tears besought for his life. He was heard and 15 further years were granted to him.

He asked for a sign that he should recover, as the last verse of the chapter tells us, and a remarkable sign was given. That the shadow on the sun-dial should go ten degrees backward was entirely contrary to nature, but it was a sign befitting the fact that God was about to reverse Hezekiah's sickness, so that contrary to the nature of his disease, it should end in life and not death. A plaister of figs does not usually cure a virulently septic boil, but it did in this case as an act of God.

Unbelievers may of course refuse this story of the sun-dial incident, just as they do the incident of the long day, recorded in Joshua 10:13, when the apparent course of the sun was arrested. It is worthy of note that in Joshua the sun, "hasted not to go down about a whole day." The ten degrees of Hezekiah's time may have completed a whole day. He who established the course of the solar system can accelerate or retard it, if it pleases Him so to do.

The Apostle Paul has told us, in Romans 5:3-5, what excellent results in the hearts and lives of saints are produced by tribulation, since it leads to the in-shining of the love of God in the power of the Holy Spirit. A faint foreshadowing of this we find in the writing of Hezekiah after he was recovered — which writing is preserved for us in verses Isaiah 36:10-20,

It begins on notes of great mournfulness, occupying five verses, but it ends on songs which are to fill the rest of his life. The change of tone begins when he recognized the affliction as coming from the hand of God. Moreover he discovered, as verse Isaiah 36:16 shows, that what threatened death to his body brought life to his spirit, which is more important than the body.

Verse Isaiah 36:17 too is full of instruction. It expresses what unconverted folk have sometimes found, as well as saints, when deeply tried or near to death. Hezekiah did not then concern himself with "my kingdom," or "my wealth," but "my soul." He also become conscious of "my sins," and that there was a "pit of corruption," into which his sins threatened to cast his soul. This must have been a very acute spiritual experience for him; and so it is equally for us.

But on the other hand he made some very joyous: discoveries. First, he discovered that on God's part there was "love to my soul," though he could not have known that with the fulness that has only been revealed in Christ. Yet it led to the further discovery that God had dealt with his sins, though he could not have known that with the finality that the Gospel brings to us. In his day there was "the remission [i.e. passing over] of sins that are past" (Romans 3:25); that is, the sins of saints who lived before full atonement was made by Christ on the cross. Still he knew that God had cast all his sins behind His back; and since God does not move in circles but rather straight forward through the eternal ages, what He casts behind His back is there for ever, and not as He said to Ephraim in Hosea 7:2, "before My face."

Consequently he had the happy assurance that his soul was delivered from the doom that threatened it. The pit of corruption he would never see. What a wonderful experience was brought to Hezekiah by this violent sickness! Since his day many a saint has found a period of sickness, or of loss in other ways, to be an occasion of rich spiritual gain; many a sinner has been laid low to be broken in spirit and humbled for eternal blessing.

But, before we leave this chapter, there is another sobering reflection; for 2 Kings 21:1 reveals that his son Manasseh, who succeeded him, was only 12 years old when he began to reign; that is, he was born after Hezekiah's recovery, as the result of his added 15 years of life. And this Manasseh reigned for 55 years and did such evil in and with the nation that the Babylonian captivity had to be inflicted upon them, as is shown so plainly in 2 Kings 21:10-16. Let us learn from this that we may earnestly beseech God for something that we regard as a favour, and it may be granted us, and yet we may have subsequently to discover that the "favour" we demanded carried with it consequences that were by no means favourable.

And this reflection is deepened when we read Isaiah 39:1-8. The Assyrian having been smitten of God, the revived city of Babylon began to lift up its head, though more than a century had to pass before it became the predominant power. Hezekiah had been magnified in the sight of surrounding peoples by the miraculous destruction of the Assyrian army, and also by his own miraculous recovery; hence the complimentary embassage from Merodach-baladan, which pleased him much and led to a display of his pride.

We are told quite definitely in 2 Chronicles 32:25, 2 Chronicles 32:26; 2 Chronicles 32:31, that God's kind deliverances led to the heart of Hezekiah being lifted up with pride, and that God permitted the testing of these men from Babylon to "try him," and to "know all that was in his heart." The Babylonians, whether they knew it or not, set a trap, and into it he fell, displaying for his own glory all that God had permitted him to acquire. Hence the solemn message Isaiah had to bring him, of coming judgment from Babylon on his sons and people.

Nor does the last verse of our chapter present Hezekiah to us in a very favourable light. He evidently cared much more for his own personal success and comfort than for the welfare of his posterity or of his nation. He had been favoured of God, but he passes from our view too much wrapped up in his own blessings, too little concerned for others on whom the judgment was to fall.

Thus these four historical chapters, whilst recording God's merciful intervention both for the nation and for Hezekiah personally, show us quite plainly that there was nothing in the people nor in the best of their kings that would avert the more immediate judgment on Jerusalem, that in the earlier chapters Isaiah had foretold.

We might therefore have expected that chapter 40 would commence on a mournful note, calling for misery and tears rather than comfort, But no, "Comfort ye, comfort ye My people, saith your God;" and that in view of the main theme, which is developed in the remaining chapters. In the earlier portion — Isaiah 1:1-31; Isaiah 2:1-22; Isaiah 3:1-26; Isaiah 4:1-6; Isaiah 5:1-30; Isaiah 6:1-13; Isaiah 7:1-25; Isaiah 8:1-22; Isaiah 9:1-21; Isaiah 10:1-34; Isaiah 11:1-16; Isaiah 12:1-6; Isaiah 13:1-22; Isaiah 14:1-32; Isaiah 15:1-9; Isaiah 16:1-14; Isaiah 17:1-14; Isaiah 18:1-7; Isaiah 19:1-25; Isaiah 20:1-6; Isaiah 21:1-17; Isaiah 22:1-25; Isaiah 23:1-18; Isaiah 24:1-23; Isaiah 25:1-12; Isaiah 26:1-21; Isaiah 27:1-13; Isaiah 28:1-29; Isaiah 29:1-24; Isaiah 30:1-33; Isaiah 31:1-9; Isaiah 32:1-20; Isaiah 33:1-24; Isaiah 34:1-17; Isaiah 35:1-10 — the main theme has been the sinful state of both Israel and the surrounding nations, and God's judgments upon them all, though relieved by happy references to Messiah's kingdom and glory, (as in Isaiah 9:1-21, Isaiah 11:1-16, Isaiah 28:1-29, Isaiah 32:1-20). Now, though God's controversy with Israel still continues, both as to their idolatry and their rejection of their Messiah, it is His advent, both in suffering and in glory, that is the main theme.

Comfort, then, is now pronounced and offered to God's people and, as to the immediate context, it is based upon the declaration in verse Isaiah 36:2. It is not that their iniquity is condoned or made light of but rather that its "double," or appropriate punishment, has been exacted, and thus it has been pardoned, and the time of "warfare," or suffering, is over. The verse does not state how this "double" from the Lord's hand has been received.

The explanation of it lies in the subsequent chapters. As to the government of God, operating in this world, they receive it to the full in heavy chastisement, as indicated in Isaiah 57:1-21; Isaiah 58:1-14; Isaiah 59:1-21. As to the more serious matter of God's eternal judgment on sin, they receive it in the vicarious sufferings of their Messiah and Saviour, whom once they rejected. This we see in Isaiah 53:1-12, where we find them saying prophetically, "The chastisement of our peace was upon Him," since "The Lord hath laid on Him the iniquity of us all."

So verse Isaiah 36:3 presents us with that which the Evangelist Mark has declared to be, "The beginning of the gospel of Jesus Christ, the Son of God:" — the mission of John the Baptist. The prophecy here is quite unmistakable for John himself claimed to be "the voice;" as recorded in John 1:23. Equally unmistakable is the true greatness and glory of the One that he announced, for it was "Jehovah," and "our God" for whom he prepared the way.

The language of verse Isaiah 36:4 is figurative but the meaning is plain, and in keeping with the words of the virgin Mary, recorded in Luke 1:52. John's baptism was one of repentance, and that brings all men down to a common level of lowliness and self-judgment. The Pharisees saw this clearly enough and it was the reason why they, being puffed up with pride, "rejected the counsel of God against themselves, being not baptized of him" (Luke 7:30).

But though the allusion to John is so plain, verse Isaiah 36:5 carries us on to what will be fulfilled at the second coming of Christ. The glory of the Lord was indeed revealed at His first coming, and it proved to be "the glory as of the Only Begotten of the Father" (John 1:14). But in the same verse we read, "We beheld His glory," and the context of these words shows that the mass of the people did not behold it. The disciples were the exception to the rule. Not until His second advent comes to pass will "all flesh" see it. Revelation 1:7, declares the publicity of His second advent.

So the prophecy here, as is usual in the Old Testament, has both advents in view. The same feature meets us in chapter Isaiah 61:2, for, when the Lord Jesus read this in the synagogue at Nazareth, He stopped in the middle of the verse, knowing that the latter part of it referred to His second advent in power and not His first advent in grace. A single star shines in our night sky but when seen through a telescope it proves to be two. So this predicted advent of Jehovah in the person of the Messiah, is discovered to be two advents in the clearer light of the New Testament.

But the immediate effect of the presence of the Lord and the revelation of His glory would be — What? The complete exposure of the sinfulness and frailty of mankind. Not merely Gentile flesh, or depraved flesh, but "all flesh" is as withered and worthless grass. The Apostle Peter quotes these words at the end of the first chapter of his first Epistle, but in contrast therewith he dwells upon the word of our God which stands for ever. And he assures us that by that living and abiding word of God we have been "born again." So once more we see how New Testament grace shines above Old Testament law.

In spite of the fact that the revelation of the glory of the Lord brings to light, as nothing else does, the sinfulness and frailty of man, there is also brought "good tidings," and this it is which furnishes the "comfort" for "My people." Zion and Jerusalem are represented as lifting up the voice and saying to the cities of Judah "Behold your God!"

About the sixth hour on the day of the crucifixion Pilate brought forth Jesus, and said to the crowd in Jerusalem, "Behold your King!" (John 19:14). This provoked the violent cry, "Away with Him, crucify Him." In our Scripture the prophet sees the same wonderful Person, but coming in the splendour of Deity with "strong hand." This will be good tidings indeed, after the painful display of sin and utter weakness on the part of men.

It is the Lord Jehovah who is coming with might; but it is "His Arm" who will rule for Him. As we go through these later chapters of Isaiah we shall find the Lord Jesus presented as the Arm of Jehovah some ten or twelve times. In this character He is seen as the One who executes in power all the will and purpose of Jehovah. He is also presented as the "Servant," who is to carry out the yet more wonderful work of sin-bearing and suffering. In the passages that speak of Him as the Servant we see predictions that view Him in His first advent in grace: in those that present Him as the "Arm" our thoughts are carried on to His second advent in glory.

It is so here in verse Isaiah 40:10. The Arm is going to rule for Jehovah rather than suffer for Him. He will dispense reward and recompence to others in the day of His glory; and at the same time He will be a tender Shepherd to those who are His flock, gathering even the lambs to His bosom. In other words, while ruling in power at His second advent, He will display to His own; all the grace which shone forth in Him at His first advent. As we look abroad in the earth today, we see how badly needed is the ruling power of a strong hand, and men desire to grasp that power so as to rule in their own interests. The Arm of Jehovah will rule "for Him," and what a day that will be when the will of God will be done on earth as it is in heaven!

The verses that follow present to us the greatness and glory of the Creator-God in the most exalted language. So great is He that the mighty oceans lie in the hollow of His hand like a few drops of water; the expanse of the heavens, illimitable to us, is but the span of His hand; the dust of the earth as well as the mountains and hills are but small things, weighed in His scales. As to understanding, the Spirit of the Lord is far above taking any counsel from man.

We live in a day when nations are rising up and asserting themselves, and arming to the hilt, in order to enforce their will. What are they in the presence of God? They are like a small drop which may hang on a finger-tip, when taken out of a bucket of water; or like the small dust left on the scales when the substance weighed therein has been removed — so insignificant that no one pays attention to it. The nations that look so imposing and threatening to us, are counted by Him as "less than nothing, and vanity." It is good for us to measure them by God's standards and not by our own.

God then is great beyond all our thoughts, as verse Isaiah 40:18 indicates, and in the presence of His glory how foolish and contemptible, as verses Isaiah 40:19-20 say, are the makers of graven images that have not even the power of motion. And further, how feeble and insignificant are men, who appear but as grasshoppers, and their princes and judges but as nothing and vanity, and as stubble in the face of a whirlwind. We may also lift up our eyes and behold the mighty creation outside our little earth; all numbered and named by Him, and upheld by Him too, so that not one fails. He who created them has no equal and cannot be likened to any other. We do well to ponder this magnificent passage, for this God of ineffable power and majesty has been made known to us in Christ as our Father.

The closing verses of the chapter, while not revealing Him as Father, do make known His care and support for those who trust in Him. Where all human power fails He gives strength to those who express their trust by waiting upon Him. As they wait their strength is renewed, and granted as it is needed. Some may need the strength that elevates, others the strength that runs the errands appointed of God, and others again that which enables for the steady and continuous walk through life for the pleasure of God. As we wait on God each shall receive the needed strength. The greatness of our God, as well as His goodness is the guarantee of it.

In view of this disclosure of the glory of God a call goes out to all mankind as chapter 41 opens — for the word "people" in verse Isaiah 40:1 should really be in the plural "peoples." God will reason with them as to His governmental ways in the earth. Verse Isaiah 40:2 mentions a king, coming from the east of Palestine, who should be a conqueror, ruling over kings. It seems that this is a prophecy as regards the day in which Isaiah wrote, and was fulfilled in Cyrus, who is named in the verse that opens Isaiah 45:1-25. God raises up whom He pleases to carry out His designs in the earth. In contrast with this men in their folly and blindness manufacture their idols, as stated in verses Isaiah 40:6-7. This controversy with Israel as to their persistent turning to idols continues till we reach the end of Isaiah 48:1-22.

In verses Isaiah 40:8-9 of our chapter Israel is reminded that as the seed of Abraham, who is honoured as "My friend," they are a chosen people and called to be the servant of God. How foolish then this turning to idols! And in the succeeding verses we find the most assuring words of encouragement and support which, if only received in faith, would have lifted them far above any reliance on idolatrous things. They should be upheld and their enemies confounded. The Holy One of Israel would be their Redeemer, and make them like a threshing instrument scattering their foes. Moreover He would be as a fountain of water to them, meeting all their needs.

In the light of this comes the challenge to the idols and their followers. Let them produce their cause; let them foretell the future and "declare things for to come." This they could not do, and an abomination were they and their votaries. A further reference to the coming conqueror from the north-east is found in verses Isaiah 40:25-26, and the chapter closes with words of contempt for the men who supported the idols and the counsels they gave.

This throws into relief the opening of Isaiah 42:1-25, where the prophecy turns from Israel, as the failing servant of God, to introduce the Lord Jesus as the true Servant of God. Our attention is to be fixed on Him for He is the chosen One in whom the delight of God rests. He it is, who will bring forth judgment for the nations, and not only for Israel. Here again we find a prophecy which was fulfilled in part at His first advent, but awaits His second advent for the fulfilment of other details.

The prophecy is quoted in Matthew 12:14-21, as showing the lowliness and forbearance of His coming in grace. The Pharisees were indeed as unreliable and worthless as a bruised reed, and as objectionable as smoking flax, yet He neither broke nor quenched them. He was not an agitator, inflaming the multitude. The powers that were against Him were calculated to make any servant of God be discouraged and fail, yet He carried on His service to the end. He brought forth judgment according to truth by His sacrificial death and resurrection, though we must wait for the second coming to see the public establishment of judgment in the earth, so that the most distant isle shall wait for His law.

Our attention having been called to this true Servant, we have in verses Isaiah 40:5-9, words prophetically addressed to Him. In verse Isaiah 40:5 the acts of God in creation are stressed. Not only are the heavens and the earth the work of His hands but mankind also. He has given us not only the breath of our bodies but also the spirit, that is man's distinguishing feature in contrast to the beasts. Now this mighty Creator has called His true Servant in righteousness and established Him as a covenant to the people and a light to the nations. In verse Isaiah 40:9 Jehovah is presented as declaring new things, so we may discern that the new covenant is predicted here, though not stated with the fulness found in Jeremiah 31:1-40.

We may note that Ezekiel 36:1-38 predicts the new birth, which is needed if the blind eyes are to be opened, as in verse Isaiah 40:7 of our chapter, to "see the kingdom of God," (John 3:3); whilst in Jeremiah we have predicted the new covenant, under which the kingdom will be established. In Isaiah we have many of the new things predicted, that will mark the kingdom when it is finally established under the rule of Christ.

These new things will move those who enter into them to "Sing unto the Lord a new song;" and the thought, of how the glory of the Lord will be manifested and His praise be sung, fills verses Isaiah 40:10-12. But the next verses show that what will bring blessing to His people will mean judgment and destruction to His foes. While the call will come to many who once were deaf and blind, that they may hear and see, the folly and judgment of those who turned to idols will be revealed.

The chapter closes with an appeal to those of Isaiah's day in view of these things. Israel had been called as God's servant and should have been a messenger to the nations on His behalf, yet they had been blind in all essential things. As to privilege they were "perfect," as to their moral state they were blind. Still, as verse Isaiah 40:21 indicates, God is not thereby defeated. His righteousness will be established and His law magnified and made honourable — doubtless in connection with His true Servant. But for the present all was failure on the part of Israel and consequently they were spoiled and robbed, and the law dishonoured by their disobedience.

We might have expected therefore that Isaiah 43:1-28 would have contained further warnings and judgments, but it opens rather on a note of grace. The Apostle Peter wrote to the scattered Jewish believers of his day how, "the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you," which grace meant "salvation" (1 Peter 1:10); and here is a case in point. In the presence of their evil God falls back upon His original purpose and His redeeming work. Redemption by power was what the people looked for, and was mainly the theme here, as the succeeding verses show; but presently there will come before us the far deeper work of the suffering Servant — redemption by blood.

The whole chapter is characterized by two things. First, by the declaration of what God will do in His sovereign mercy for His poor blind and deaf people, who were set up to be His witnesses to the other nations. He will bring down their foes, be they Babylon and the Chaldeans or other peoples, and He will deal with their sins, as indicated in verse Isaiah 40:25. How He will do this in righteousness is not revealed in this chapter; but the result will be that this people whom He had formed for Himself will ultimately show forth His praise, as stated in verse Isaiah 40:21.

But second though all this grace is so strikingly promised, the existing state of the people in rebellion and sin is not glossed over. They are again made to face their fallen state. There is the promise of a re-gathering of their seed from the east and west, from north and south, but at the moment they had turned from the Lord, as verse Isaiah 40:22 says; they did not honour Him with offerings and sacrifices, but wearied Him with their iniquities. As their first father — Adam — had sinned, so they had-followed in his footsteps. Because- of this the curse and reproach lay upon them, imposed by the hand of God.

But yet again, Isaiah 44:1-28 opens with a word of mercy. In spite of his crookedness Jacob was God's servant, chosen by Him, and God is always true to His purpose and able to carry it out. This fact should bring comfort and strength to every believer today. The history of the church, like that of Israel, is one of failure and departure from the Divine call and way, yet the purpose of God for us will stand no less securely than His purpose for Israel. The failure and sin is not excused, though in the presence of it the sovereign grace of God is magnified.

The first eight verses of this chapter breathe out that grace in no uncertain terms. The sovereignty of God is declared, for He is the First and He is the Last, and beside Him there is no "God," or, "Rock," as the margin reads. Consequently, though He will chastise in His holy government, He will ultimately bless according to His original purpose.

But at the time when Isaiah wrote there was among the people this persistent tendency to turn to their idols and false gods. Hence once more, in verses Isaiah 40:9-20 of our chapter, God reasons with the people about their folly in this matter. The work of smith and carpenter are described, as a result of which an image is constructed, "according to the beauty of a man," which can be kept in the house. Then our thoughts are carried to the work of planting trees, or hewing them down, and then the absurdity of using some of the wood for warming oneself, or baking bread and roasting meat, and then out of the remainder fashioning a "god," before which one falls down and asks for deliverance!

The folly and absurdity of such doings should have been plain to all the people, but it was not. How was it that their eyes were closed and their understanding darkened? The trouble lay in their hearts, which were deceived. Hence they were unable to consider and discern the lie in their " right hand." The position today is just the same. Why do so many take up the erroneous religious cults that abound? The trouble lies not so much in their intellects as in their hearts. It is true for them as for Israel of old that, "a deceived heart hath turned him aside."

Having thus reasoned with the people, once more the prophet announces the merciful interposition of God, both in its ultimate display, which is still future, and in its more immediate display in the raising up of an eastern monarch, who should be favourable to them. As to the future, they would yet be the servant of God, their transgressions and sins blotted out. This would be accomplished on the basis of redemption so that the very heavens as well as the earth will break into song, and the Lord Himself be glorified.

Then in the closing verses a deliverance that reached them about two centuries later is predicted, and Cyrus is named long before he was born The statement that Jerusalem and the temple should be rebuilt clearly indicated that they should be destroyed, and this would confound the tokens of the lying diviners, who were always saying smooth and prosperous things, as other scriptures show. Judgment would fall, but mercy would in its season be shown, and the man through whom it would reach them is named.

In the opening verses of Isaiah 45:1-25, the prophet speaks to Cyrus on God's behalf, though as yet he had no existence. He was to be raised up as anointed for this particular service and his hand would be holden of God till it was accomplished. The details given in verses Isaiah 40:1-3 were strikingly fulfilled, as we find recorded in the book of Daniel, though Darius the Mede is the conqueror mentioned there. He was the commander of the Medo-Persian army, but the rising power of Cyrus the Persian lay behind him. As we read these verses, we see Belshazzar, and "the joints of his loins were loosed, and his knees smote one against another" (Daniel 5:6). We see the great gates of Babylon open and broken; and then, as a result of the fall of the great city "the treasures of darkness, and hidden riches of secret places" are in the hands of Cyrus. We see here an allusion to the vessels of the house of the Lord, which Nebuchadnezzar had carried to Babylon, being restored, as recorded in Ezra 1:7-11.

Here then is a remarkable prophecy that was literally fulfilled within two hundred years of its utterance. God called him by his name, and surnamed him, though Cyrus had not known Him. Yet the words of the decree of Cyrus, recorded in 2 Chronicles 36:23; and again in Ezra 1:2; would make it likely that in some way Isaiah's prophecy was brought to his notice.

With Israel's penitent idolatry still in mind, Jehovah declares in the succeeding verses His surpassing greatness. All things are in His hands. He creates the light and the darkness, the peace and the "evil," in the sense off disaster. Man is but a potsherd of the earth — the broken piece of a pot! Let man recognize his own littleness. Let him strive with another potsherd like himself if he will, but let him not strive with the Creator. It is not fitting that a man should strive with his father or mother, much less with his Maker. Verses Isaiah 40:5, Isaiah 40:13-14 again refer to Cyrus and the way in which God would raise him up. It would be "in righteousness," for he would carry into effect the will of God; and to do the will of God is righteousness.

The raising up of Cyrus and the granting to him such wide dominion was a surprising act, in view of the previous power and magnificence of Babylon. We need not wonder that it is claimed as a display of the surpassing power of God, in the presence of which idols are nothing.