About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~3 minVerses: 25

HolinessJudgmentSalvationMessiahServantRestoration

Places in This Chapter

Cush 1(Region)Egypt(Region)

King James Version

Isaiah 45

25 verses with commentary

The Lord Has Chosen Cyrus

1

Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; have: or, strengthened

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KJV Study Commentary

God calls Cyrus 'his anointed' (mashiach - the same word for Messiah). This is extraordinary: a pagan Persian king receives the title usually reserved for Israel's kings and priests. God holds his 'right hand' (position of power and favor) to subdue nations and loose kings' armor. The Hebrew 'pathach' (open) promises that gates and doors will not be shut before him.

Ellicott’s Commentary for English Readers

XLV. (1) **To his anointed . . .**—The name is none other than the Messiah, the Christ, with which we are familiar, here and here only applied to a heathen king. It has to be remembered that the words had not yet received the special application given to it in Daniel 9:26, and had been used of the theocratic kings, of Saul (1Samuel 26:9; 1Samuel 26:11; 1Samuel 26:16), of the house of David (2Samue...

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Jamieson-Fausset-Brown Bible Commentary

18-21. Third strophe. **burneth--**maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment. **briers ... thorns--**emblem of the wicked; especially those of low rank (Is 27:4; 2Sa 23:6). **forest--**from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low. **mount up like ... smoke--**rather. "Th...

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2

I will go before thee, and make the crooked places straight : I will break in pieces the gates of brass, and cut in sunder the bars of iron:

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KJV Study Commentary

God promises to go before Cyrus personally, making 'crooked places straight' and breaking bronze gates and iron bars. The Hebrew 'hadar' (go before) indicates divine leadership in battle. This specific reference to bronze gates and iron bars matches Babylon's actual fortifications, demonstrating prophetic precision.

Ellicott’s Commentary for English Readers

(2) **Make the crooked places straight.**—Better, *make the dwelling-places smooth*—*i.e., *remove all obstacles (comp. 40:4, 42:16).

Jamieson-Fausset-Brown Bible Commentary

18-21. Third strophe. **burneth--**maketh consumption, not only spreading rapidly, but also consuming like fire: sin is its own punishment. **briers ... thorns--**emblem of the wicked; especially those of low rank (Is 27:4; 2Sa 23:6). **forest--**from the humble shrubbery the flame spreads to the vast forest; it reaches the high, as well as the low. **mount up like ... smoke--**rather. "Th...

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3

And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel.

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KJV Study Commentary

God promises Cyrus 'treasures of darkness' and 'hidden riches of secret places.' Babylon's wealth was legendary - gold, silver, and precious objects accumulated from conquered nations. The purpose: 'that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel.' The Hebrew 'qara beshem' (call by name) indicates personal identification.

Ellicott’s Commentary for English Readers

(3) **The treasures of darkness . . .**—The heaped-up wealth of “gold-abounding” Babylon. The capture of Sardis, with all the riches of Crœsus, must have been almost as fruitful in plunder. (Herod. i. 84). The conqueror was to see in his victories the token of the protection of Jehovah, and so accept his vocation as the redeemer of His people.

4

For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

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KJV Study Commentary

God explains why He uses Cyrus: 'For Jacob my servant's sake, and Israel mine elect.' Cyrus is instrument, Israel is purpose. God surnamed Cyrus (gave him a title/designation) though Cyrus 'hast not known me.' The pagan conqueror unknowingly serves the God he doesn't worship - a profound statement of divine sovereignty.

Ellicott’s Commentary for English Readers

(4) **For Jacob my servant . . .**—The words “servant” and “elect” show that the prophet speaks of the ideal Israel, the true *Ecclesia, *rather than of the nation as such outwardly, though this also, as including the other, shared in the outward blessings of the election. Essentially, the words declare that the world’s history is ordered with a view to the true *Eeclesia.* **Called thee by thy na...

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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 10 Is 10:1-4. Fourth strophe. **1. them that decree--**namely, unrighteous judges. **write grievousness, &c.--**not the scribes, but the magistrates who caused unjust decisions (literally, "injustice" or "grievousness") to be recorded by them (Is 65:6) [Maurer], (Is 1:10, 23).

5

I am the LORD, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

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KJV Study Commentary

This verse states radical monotheism emphatically: 'I am the LORD, and there is none else, there is no God beside me.' The Hebrew 'zulati' (beside/apart from) eliminates all alternatives. God girds (strengthens, prepares) Cyrus though Cyrus doesn't know Him. Divine sovereignty operates independently of human recognition.

Ellicott’s Commentary for English Readers

(5) **There is no God beside me.**—Commonly, the formula is used in antithesis to polytheism. Possibly we may think of it here as in contrast with the dualism of Persia, or, if that be assigned to a later date, of Babylonia. **I girded thee.**—The opposite of the “loosing,” or “ungirding,” of Isaiah 45:1, and so implying the idea of giving strength.

Jamieson-Fausset-Brown Bible Commentary

**2. To turn aside, &c.--**The effect of their conduct is to pervert the cause of the needy [Horsley]. In English Version "from judgment" means "from obtaining justice." **take away the right--**"make plunder of the right" (rightful claim) [Horsley].

6

That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.

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KJV Study Commentary

God's purpose extends beyond Israel to universal knowledge: 'That they may know from the rising of the sun, and from the west, that there is none beside me.' The east-to-west language encompasses all humanity. The repeated assertion 'I am the LORD, and there is none else' establishes the foundational truth that all creation will eventually acknowledge.

Jamieson-Fausset-Brown Bible Commentary

**3. what will ye do--**what way of escape will there be for you? **visitation--**of God's wrath (Is 26:14; Job 35:15; Ho 9:7). **from far--**from Assyria. **leave ... glory--**rather, "deposit (for safekeeping) your wealth" [Lowth]. So Psa 49:17.

7

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.

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KJV Study Commentary

This profound verse attributes all reality to God: 'I form light, and create darkness: I make peace, and create evil: I the LORD do all these things.' The Hebrew 'bara' (create) is used for both light and darkness, peace and evil ('ra' - calamity/adversity, not moral evil). God's sovereignty extends to all circumstances, both blessing and judgment.

Ellicott’s Commentary for English Readers

(7) **I make peace, and create evil . . .**—The words have no bearing on the insoluble problem of what we call the origin of evil. “Evil,” as opposed to “peace” or prosperity, is suffering, but not sin; normally, in the Divine counsels, at once the consequence and corrective of moral evil (comp. Isaiah 47:11; Isaiah 57:1.)

Jamieson-Fausset-Brown Bible Commentary

**4. Without me--**not having Me to "flee to" (Is 10:3). **bow down--**Bereft of strength they shall fall; or else, they shall lie down fettered. **under ... under--**rather, "among" (literally, "in the place of") [Horsley]. The "under" may be, however, explained, "trodden under the (feet of the) prisoners going into captivity," and "overwhelmed under the heaps of slain on the battlefield" [Ma...

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8

Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it.

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KJV Study Commentary

Heaven is called to 'drop down' (nataph - distill like dew) righteousness, and skies to 'pour down' (nazal - flow like streams). Earth should open and 'bring forth salvation' while 'righteousness spring up together.' This cosmic imagery presents salvation as both heavenly gift and earthly response. The LORD creates it.

Ellicott’s Commentary for English Readers

(8) **Let the skies pour down righteousness . . .**—The vision is that of a new heaven and a new earth, in which righteousness is at once as the rain that falls from the one, and as the product of the other.

Jamieson-Fausset-Brown Bible Commentary

**5. O Assyrian, &c.--**rather, "What, ho (but Maurer, Woe to the) Assyrian! He is the rod and staff of Mine anger (My instrument in punishing, Jr 51:20; Psa 17:13). In their hands is Mine indignation" [Horsley, after Jerome]. I have put into the Assyrians' hands the execution of Mine indignation against My people.

9

Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

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KJV Study Commentary

Woe to those who strive with their Maker, mere 'potsherds' (clay fragments) among clay fragments. The Hebrew 'geresh' (potsherd) emphasizes humanity's fragility and commonness. Can clay question the potter, asking 'What makest thou?' or criticizing 'He hath no hands'? This anticipates Romans 9:20 where Paul uses this exact argument.

Ellicott’s Commentary for English Readers

(9) **Woe unto him that striveth . . .**—The sequence of thought is not at first apparent. Were those who strove, the heathen nations who resisted Cyrus, or Israelites who desired some other deliverer, say a prince of the house of David? The latter seems more probable. In either case men were guilty of the folly of criticising the Almighty. **Let the potsherd strive . . .**—The sentence, as the it...

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Jamieson-Fausset-Brown Bible Commentary

**6. send him--**"Kings' hearts are in the hand of the Lord" (Pr 21:1). **hypocritical--**polluted [Horsley]. **nation--**Judah, against whom Sennacherib was forming designs. **of my wrath--**objects of My wrath. **give ... charge--**(Jr 34:22). **and to tread, &c.--**Horsley translates: "And then to make him (the Assyrian) a trampling under foot like the mire of the streets" (so Is ...

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Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

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KJV Study Commentary

The absurdity of questioning God is compared to a child saying to parents 'What begettest thou?' or 'What hast thou brought forth?' Children don't choose or critique their own creation. Similarly, creatures have no standing to question the Creator's decisions about how to accomplish His purposes.

Ellicott’s Commentary for English Readers

(10) **Woe unto him . . .**—The implied argument is that men accept the accident of birth without questioning father or mother as to that which lay beyond the control of either. Should they not *a fortiori *accept what God orders for nations and individual men?

Jamieson-Fausset-Brown Bible Commentary

**7. meaneth not so--**He is only thinking of his own schemes, while God is overruling them to His purposes. **think--**intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psa 76:10; Mi 4:12). So Joseph's brethren (Ge 50:20; Pr 16:4). The sinner's motive, not the result (which depends on God), will be the test in judgment. **heart to destroy ......

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Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.

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KJV Study Commentary

God identifies Himself as 'the Holy One of Israel, and his Maker' before challenging: 'Ask me of things to come...command ye me.' The Hebrew 'tsavah' (command) seems shocking - can creatures command God? Yet the context suggests asking about God's work with His 'sons' and the 'work of my hands.' Faith can boldly ask God about His promises.

Ellicott’s Commentary for English Readers

(11) **Ask me of things to come . . .**—As it stands, the verse calls men to consult the Holy One of Israel, and not the oracles of the heathen, about the future, to leave His works to His own control, and this falls in with Isaiah 44:25-26. A slight alteration of the text gives a meaning much more coherent with the immediate context: *Will ye question me concerning things to come, concerning my s...

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Jamieson-Fausset-Brown Bible Commentary

8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks. **princes ... kings--**Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

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.

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KJV Study Commentary

God's creative credentials are restated: '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.' The Hebrew 'tsavah' (commanded) shows the heavenly host (stars, angels) obey His orders. Creator has absolute authority over creation.

Ellicott’s Commentary for English Readers

(12) **I have made . . .**—The Creator is also the Ruler, supreme in history as in nature.

Jamieson-Fausset-Brown Bible Commentary

8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks. **princes ... kings--**Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts. direct: or, make straight

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KJV Study Commentary

God explicitly claims to have raised up Cyrus 'in righteousness' and promises to 'direct all his ways.' Cyrus will build God's city and release God's captives - not for price or reward. The Hebrew 'mechir' (price) emphasizes that Israel's release is not a business transaction but divine grace operating through Cyrus.

Ellicott’s Commentary for English Readers

(13) **I have raised him up in righteousness . . .**—This was the answer to the murmurers. It would be seen by the results, the city rebuilt, the exiles restored to their home, that the conquests of Cyrus had been ordered by the loving righteousness of Jehovah; and he would do this, not through the greed and ambition of other conquerors, but because the spirit of the Lord stirred him (2Chronicles ...

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Jamieson-Fausset-Brown Bible Commentary

8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks. **princes ... kings--**Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

Thus saith the LORD, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of 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 is in thee; and there is none else, there is no God.

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KJV Study Commentary

God announces that wealth from Egypt, Ethiopia, and the Sabeans will come to Israel, acknowledging 'Surely God is in thee; and there is none else, there is no God.' The tall Sabeans (known for height) will come in chains and bow down. Nations will recognize that Israel's God alone is God.

Ellicott’s Commentary for English Readers

(14) **Thus saith the Lord . . .**—A new section opens. In Isaiah 43:3, Egypt, Ethiopia, Seba, had been given to Cyrus, as a reward, or ransom, for the deliverance of Israel. Here the prophet goes a step farther, and contemplates them as coming, in the spirit of a voluntary surrender, as proselytes to the faith of Israel, in self-imposed bondage, offering to Israel, as one with God, the “supplicat...

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Jamieson-Fausset-Brown Bible Commentary

8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by Hincks. **princes ... kings--**Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title, "King of kings," implying the greatness of Him who was over them (Eze 26:7; Ezr 7:12).

Verily thou art a God that hidest thyself, O God of Israel, the Saviour.

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KJV Study Commentary

Israel affirms 'Verily thou art a God that hidest thyself, O God of Israel, the Saviour.' The Hebrew 'mistateer' (hiding oneself) acknowledges divine mystery. God's ways are often hidden - using Cyrus, working through suffering servants, accomplishing salvation through apparent defeat. Yet He remains 'Saviour' ('Moshia') despite the hiddenness.

Ellicott’s Commentary for English Readers

(15) **Verily thou art a God that hidest thyself . . .**—The words have been variously taken: (1) as continuing the wondering homage of the heathen; (2) as spoken by the prophet as he surveys the unsearchable ways of God. (Comp. Romans 11:33.) Through the long years of exile He had seemed to hide Himself, to be negligent of His people (Isaiah 8:17; Isaiah 54:8; Psalm 55:1) or unable to help them. ...

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Jamieson-Fausset-Brown Bible Commentary

**12. whole work--**His entire plan is regard to the punishment of the Jews (Is 10:5-7). **Zion--**the royal residence, the court, princes and nobles; as distinguished from "Jerusalem," the people in general. **fruit--**the result of, that is, the plants emanating from. **stout--**Hebrew, "greatness of," that is, pride of. **glory--**haughtiness.

They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

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KJV Study Commentary

In contrast to the true God, idol-makers are ashamed and confounded 'together.' The Hebrew 'yachdav' (together) emphasizes their collective failure. They go to confusion - the same 'confusion' (kelem) that characterizes their products. Idol worship produces shame because idols cannot save.

Jamieson-Fausset-Brown Bible Commentary

**13. I am prudent--**He ascribes his success to his own prudence, not to God's providence. **removed the bounds--**set aside old, and substituted new boundaries of kingdoms at will. A criminal act, as Jehovah Himself had appointed the boundaries of the nations (De 32:8). **treasures--**"hoarded treasures" [Horsley]. **put down ... inhabitants like, &c.--**rather, "as a valiant man, I ha...

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But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

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KJV Study Commentary

The stunning promise: 'But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.' The Hebrew 'olam' (everlasting, world without end) appears twice, emphasizing permanence. In contrast to idol-makers' temporary confidence followed by eternal shame, Israel's salvation endures forever.

Ellicott’s Commentary for English Readers

(17) **World without end.**—Literally, *for the ages, *or *œons on œons *in Psalm 77:5.

Jamieson-Fausset-Brown Bible Commentary

**14. nest--**implying the ease with which he carried off all before him. **left--**by the parent bird. **none ... moved ... wing--**image from an angry bird resisting the robbery of its "nest." **peeped--**chirped even low (Is 8:19). No resistance was offered me, of deed, or even word.

For thus saith the LORD that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the LORD; and there is none else.

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KJV Study Commentary

God's creative purpose is declared: He 'created the heavens...formed the earth and made it...established it, created it not in vain ('tohu'), formed it to be inhabited.' The Hebrew 'tohu' (formlessness, emptiness, chaos) from Genesis 1:2 shows God's intention was habitation, not chaos. Creation has purpose; existence has meaning.

Ellicott’s Commentary for English Readers

(18) **He hath established it . . .**—*i.e., *prepared it (see Deuteronomy 32:6; Genesis 42:16) for human habitation. It was not a *tohu *or chaos (Genesis 1:2; Isaiah 24:10), but the scene of human action. We note the grandeur of the prophet’s thoughts of creation.

Jamieson-Fausset-Brown Bible Commentary

15. Shall the instrument boast against Him who uses it? Through free in a sense, and carrying out his own plans, the Assyrian was unconsciously carrying out God's purposes. **shaketh it--**moves it back and forward. **staff ... lift ... itself ... no wood--**rather, "as if the staff (man, the instrument of God's judgments on his fellow man) should set aside (Him who is) not wood" (not a mere i...

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I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

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KJV Study Commentary

God declares: 'I have not spoken in secret, in a dark place of the earth.' Unlike pagan mystery religions with hidden revelations, God speaks openly. He doesn't say to Jacob 'Seek ye me in vain' ('tohu' - chaos/emptiness). His word is 'righteousness' (tsedeq) and He speaks 'things that are right' (meysharim - uprightness).

Ellicott’s Commentary for English Readers

(19) **I have not spoken in secret.**—The words are in marked contrast to the thought expressed in Isaiah 45:15. God had been all along revealing Himself, not like the oracles of the heathen, in the gloom of caves and darkened shrines (Isaiah 8:19; Isaiah 65:4; Isaiah 29:4), but in the broad daylight of history and in the law written on men’s hearts. He had bidden men seek Him not in chaos, but in...

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Jamieson-Fausset-Brown Bible Commentary

**16. fat ones--**(Is 5:17). The robust and choice soldiers of Assyria (Psa 78:31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin). **leanness--**carrying out the image on "fat ones." Destruction (Psa 106:15). Fulfilled (Is 37:36). **his glory--**Assyria's nobles. So in Is 5:13, Margin; Is 8:7. **kindle--**a new image from fire consuming quickly dry materials ...

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Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.

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KJV Study Commentary

Nations are summoned to assemble and 'draw near together.' Those who carry wooden idols are exposed as having 'no knowledge' - they pray to gods that 'cannot save.' The Hebrew 'yasha' (save/deliver) is precisely what idols cannot do. Salvation requires power, knowledge, and will that no created object possesses.

Ellicott’s Commentary for English Readers

(20) **Ye that are escaped of the nations.**—Primarily, the words point to the survivors of the conquests of Cyrus, who are contemplated as acknowledging the God of Israel. Ultimately the words find their fulfilment in the conversion of the heathen to the true anointed of Jehovah, of whom Cyrus was a type. They will bear witness from their experience to the vanity of idols. They will learn that it...

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Jamieson-Fausset-Brown Bible Commentary

**17-18. light of Israel--**carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; He 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).

Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.

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KJV Study Commentary

God challenges rivals to 'tell ye, and bring them near; yea, let them take counsel together.' He asks: 'who hath declared this from ancient time? who hath told it from that time?' The answer: 'have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me.' Prediction and salvation prove true deity.

Ellicott’s Commentary for English Readers

(21) **Tell ye, and bring them near.**—Yet another challenge to the idols and their worshippers. **A just God and a Saviour.**—Stress is laid on the union of the two attributes which in human actions are often thought incompatible. (Comp. Psalm 85:10.) In virtue of that union the invitation of Isaiah 45:22 is addressed to all the ends of the world. The offer of salvation is universal.

Jamieson-Fausset-Brown Bible Commentary

**17-18. light of Israel--**carrying out the image in the end of Is 10:16. Jehovah, who is a light to Israel, shall be the "fire" (De 4:24; He 12:29) that shall ignite the "thorns," (the Assyrians, like dry fuel, a ready prey to flame).

Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

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KJV Study Commentary

The gospel invitation: 'Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.' The Hebrew 'panah' (look/turn) indicates a turning of attention, allegiance, and trust. Salvation comes by looking to God - not by works, rituals, or merit. The scope is universal: 'all the ends of the earth.'

Jamieson-Fausset-Brown Bible Commentary

**19. rest--**those who shall survive the destruction of the host. **his forest--**same image as in Is 10:18, for the once dense army. **child ... write--**so few that a child might count them.

I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

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KJV Study Commentary

God swears by Himself (since none greater exists): 'I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return.' Every knee shall bow, every tongue swear allegiance to Him. Paul quotes this in Philippians 2:10-11 applying it to Christ, demonstrating Christ's full deity.

Ellicott’s Commentary for English Readers

(23) **I have sworn by myself.**—The highest conceivable form of asseveration (Genesis 22:16; Jeremiah 22:5; Hebrews 6:13). **Unto me every knee shall bow.**—The faith of Israel becomes the religion of mankind, though, from the prophet’s standpoint, Israel does not lose its distinctive nationality. We note the application of the words to the Christ in Philippians 2:10; Romans 14:11.

Jamieson-Fausset-Brown Bible Commentary

20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (com...

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Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. Surely: or, Surely he shall say of me, In the LORD is all righteousness and strength righteousness: Heb. righteousnesses

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KJV Study Commentary

People will confess: 'Surely, in the LORD have I righteousness and strength.' Those who were 'incensed' (angry, hostile) against Him will come and be ashamed. The Hebrew 'tsedaqah' (righteousness) is found 'in the LORD' - not self-generated but received. This anticipates justification by faith.

Ellicott’s Commentary for English Readers

(24) **Surely, shall** **one say.**—The prophet hears that confession as uttered in the far-off time.

Jamieson-Fausset-Brown Bible Commentary

20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (com...

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In the LORD shall all the seed of Israel be justified, and shall glory.

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KJV Study Commentary

The chapter concludes triumphantly: 'In the LORD shall all the seed of Israel be justified, and shall glory.' The Hebrew 'tsadaq' (be justified/declared righteous) anticipates Pauline theology. All Israel's 'seed' (zera - offspring, both physical and spiritual) finds righteousness and glorying in the LORD alone.

Ellicott’s Commentary for English Readers

(25) **In the Lord.**—We note the germ of the New Testament thought of the mystic union of man with God, in the phrases “in the Lord,” “in the Holy Spirit,” “in Christ,” which embody that thought. Jehovah is the sphere, or region, in which men “live and move and have their being.” The seed of Israel, as interpreted by Isaiah 45:23, includes all who have joined themselves to the true Israel of God....

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Jamieson-Fausset-Brown Bible Commentary

20-22. The effect on the "remnant" (contrasted with the Assyrian remnant, Is 10:19); namely, those who shall be left after the invasion of Sennacherib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt (2Ki 18:21; 16:7-9), to the God of the theocracy; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which Paul, in Ro 9:27, 28 (com...

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