CHAP. XLV.
God promises Cyrus signal success, that he may liberate the Jews, 1-6. He declares his eternal Deity, as the Creator of all things; promises glorious prosperity to his church, and
sharply rebukes those who contended against his appointment
The prophet adores his counsels, pronounces the confusion of idolaters, and assures Israel of salvation, 15-20.
JEHOVAH reveals himself as just God and ions and swears by himself, that all shall bow to him, and that Israel shall be justified and glory in him, 21-25.
THUS HUS 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:
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.
3 And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the
a 13:3. 44:28. 1 Kings 19:15. | d Nah. 2:6. Jer. 27:6.
b 41:13. 42:6. Ps. 73:23.
*Or, strengthened. Ez. 30:21 -24.
c 41:25. Ezra 1:1. Jer. 50:3, 35-37.51:11,12,20-24. Dan. 5:6,28-30. 7:5. 8:3.
e 13:4-17.
f 40:4. 42:16. Ec. 1:15. Luke 3:5.
g Ps. 107:16. h Jer. 27:5-7.50.37.51:53. Ez. 29:19,20.
i 41:23. Ezra 1:2.
into a thick and black cloud, and vengeance was about to burst on their heads: but the sacrifice of Christ has caused this cloud to vanish, and we are now without exception called and commanded to return to the LORD, for "he hath redeemed us." Let us then obey the gracious call, and avail ourselves of this abundant mer
LORD, which call thee by thy name, am the God of Israel.
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.
51 am the Lord, and there is none
else, there is no god beside me: PI girded thee, though thou hast not known me: 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.
7 Iform the light, and create dark- ness: I make peace, and create evil: I the Lord do all these things .
1 41:8,9. 43:3,4,14. 44:1. Ex. 46:10. 83:18. 102:15,16. Ez.
19:5,6. Jer. 50:17-20. Matt. 24:22. Mark 13:20. Rom. 9: 6. 11:7.
m 1. 44:28.
n Acts 17:23. Gal. 4:8,9. Eph. 2:12. 1 Thes. 4:5.
ο 14-18,21,22, 44:8.46:9. Deut. 4:35,39. 32:39. 1 Kings 8:60. Joel 2:27. John 1:1. Heb. 1: 8,9.
p 22:21. Ezra 1:2. Job 12:18, 21. Marg. Ps. 18:32,39.
38:23. 39:21. Mal. 1:11. Gen. 1:3-5,17,18. Ps. 8:3. 104:20-23. Jer. 31:35. 2 Cor. 4:6. Jam. 1:17.
s Ex. 10:21-23. 14:20. Jer. 13: 16. Ez. 32:8. Joel 2:2. Am. 4:13. Nah. 1:8. Jude 6,13. t 105,6. Job 2:10. 34:29. Ps. 75:7. Ec. 7:13,14. Jer. 18:7 -10.51:20. Ez. 14:15-21. Am. 3:6. Acts 4:28.
Redeemer. Cyrus, being "holden by the right hand," and strengthened by the Lord, would certainly be victorious. ( Note , 41:10-14.) JEHOVAH subdued many other nations before him, previously to his conquest of Babylon: and he degraded or enfeebled many kings by him; Belshazzar especially was thus intimidated be
cy; that we may join the songs of the inhabit-fore he was destroyed. ( Notes , 21:3-5. Dan .
ants of heaven and earth, in praising the Lord, that he has done this, and has glorified himself in the redemption of his people. How should we exult and triumph at the thought, that he "who stretched forth the heavens alone, and spread abroad the earth by himself," is become our gracious Redeemer! - He will indeed "confound the wisdom of the wise, and turn them backward, and make their knowledge foolish:"
5:1-9.) All the streets of Babylon, which led down on each side to the river, were secured by two-leaved brazen gates: these were ordered to be shut every night: and when Cyrus marched his army into the channel of the river, he could not, without great danger and difficulty, have taken the city; had not the Babylonians, (engaged that night in feasting and mirth, and despising his efforts,) left the gates
and above all he will put to shame false teach-open. Thus God "opened before him the two
ers and deceivers, whom Satan employs to support idolatry, impiety, infidelity, or false religion. But he will confirm the word and approve the counsel of his faithful ministers: and when his promises and threatenings shall be completely performed, those, who now despise his worshippers and messengers, will then perceive their wisdom and happiness.
leaved gates;" or what was equivalent, he took care that they "should not be shut:" and so Cyrus and his captains and army met with no hindrance, till they surprised the king in his palace, and by his death ended the contest at once. (Notes, Jer. 51:31,32,38-40. Dan . 5:30, 31.) Indeed the Lord went before him, through his whole expedition, to remove every obsta
He, that "knoweth the end from the begin-cle to his success: ( Note , 40:3-5.) he broke be
ning," has given commandment to replenish Jerusalem, to erect his spiritual temple, and to repair the decayed places of his church. A nobler Shepherd than Cyrus is commissioned to gather together his scattered flock, and to feed and protect them in his fold: and he will do all the Father's pleasure, till his work be fully completed. As he has removed obstacles, and raised up instruments to fulfil former prophecies, so will he do, in respect of all which yet remain to be accomplished; until the top-stone of his temple be brought forth "with shoutings, crying, Grace, grace, unto it." (Note, Zech . 4:4-7.)
NOTES.
fore him the gates of brass and bars of iron, which obstructed his entrance into the various cities that he besieged; and he gave him immense treasures, which had long been reposited in dark and secret places, so that his spoil is said to have amounted to above a hundred and twenty millions sterling. -The exact fulfilment of these prophecies was intended to convince Cyrus, that "the God of Israel," who had called him by name, surnamed him "his shepherd" and "his anointed," and girded him with strength, when he was an entire stranger to him, was indeed the only true God. ( Note , Ezra 1:1-4.) This was for the sake of Israel, his chosen servant, and in order to effect his release, and to make known to the most distant regions, that there was no other God but JEHOVAH. (Marg. Ref. -Note , 44:6-8.)
CHAP. XLV. V. 1-6. The Lord here addressed Cyrus, as if present: he was the anoint ed of God, as he was set apart for this work, V. 7. The Magians, whose religion chiefly and as in some respects a type of Christ our il prevailed in the east, held, that there were two
Su Drop down, ye heavens, from above, || say to him that fashioneth it, What makest and let the skies pour down righteousness: thou? or thy work, He hath no hands? * let the earth open, ben, and let them bring forth salvation, and let righteousness spring up together: I the Lord have created it.
co-eternal, co-ordinate beings, of whom they thought the light and darkness to be proper emblems, the one the author of all good, the other of all evil; that these were continually
10 Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?
11 Thus saith the LORD, the Holy One of Israel, and his Maker, d Ask me of things to come * concerning my sons, and concerning the work of my hands & command ye me.
b Deut. 27:16. Mal. 1:6. Heb. e Jer. 3:19. 31:9. Hos. 1:10
12:9.
с 43:3,7,15,21. 48:17. d Jer. 33:3. Ez. 36:37. Dan. 2:18. 9:2,3,24-27. Mark 11:
24.
Rom. 9:4-8. 2 Cor. 6:18. Gal. 3:26-29.
f 29:23. 43:7.60:21. Eph. 2:10 g Gen. 32:26. Josh. 10:12. Hos 12:4.
tended the return of the Jews from Babylon: but the redemption of sinners by the incarnate Son of God, and the pouring out of the Spirit to give success to the gospel, must principally
opposing each other; and that from this con- be intended. When the eternal Son came
test, that mixture and interchange of good and evil, which prevail on earth, originated. This was indeed a very absurd opinion: yet it was a natural conclusion from a careful observation of the state of the world, by those, who were wholly unacquainted with the cause, and the cure, of the evils which abound on every side. But in opposition to this opinion, JEHOVAH here declared, both light and darkness, good and evil, to be his creatures: ( Marg .
Ref .) that is, There is no being in the universe independent of him; all are his creatures and instruments, either acting at his command or by his permission.
He is positively the Author of all that is true, holy, good, or happy or happy in the universe: and evil, il, error, and and misery came into the world by his permission , through the wilful apostacy of his creatures; but are so restrained and over-ruled by him, as to concur in fulfilling his wise and righteous purposes; and cannot possibly exceed the bounds which he assigns them, or defeat any of his plans, or create him any disquietude or disappointment. ( Notes , Ps . 75:10. Prov . 16:4. Am . 3:4-8, v . 6. Jam . 1: 13-18.) 'Dr.
Prideaux hath given a clear ac'count of this sentence: 'These words,' saith 'he, 'being directed to Cyrus king of Persia, 'must be understood as spoken to the Persian 'sect of the Magians, who held Light and 'Darkness, Good and Evil, to be supreme 'Beings, without acknowledging the great "God, who is superior to them both.'-In opP 'king Cyrus, that Light and Darkness, Good 'position to this opinion, the prophet instructs 'and Evil, are under the direction and disposal 'of Almighty God.' Lowth.
down from heaven to save sinners, “the heavens dropped down righteousness;" and the earth, where he took his human nature, in which he magnified the law, satisfied justice, and finished his work, "brought forth salvation." When, after his exaltation in heaven, the Holy Spirit was poured out, and by his influence numbers of sinners were converted, saved, and made fruitful in all good works; then "the skies poured down righteousness," the earth received the blessed communication, and brought forth salvation and righteousness together: and the whole was the work of the wisdom, power, holiness, truth, and mercy of God our Creator. ( Marg .
Ref . Notes , tes , 32:15. 44:3-5. Ez . 34:23-31.)-Justice and salva'tion, mercy and truth, righteousness and 'peace, and glory dwelling in the land, cannot 'with any sort of propriety, ... be interpreted as 'the consequences of that event;' (the return of the Jews from Babylon;) 'they must mean 'the blessings of the great redemption by Mes'siah.' Bp. Lowth.
V. 9, 10. These verses seem to be more immediately addressed to those Jews, who argued against the divine conduct; as if they would accuse God of injustice, unfaithfulness, or unkindness. But woe to those who did this: for by so doing they could only bring ruin on themselves.
Whilst men contend with each other, they are equally matched; and, like potsherds dashed one against the other, they cannot hope to obtain so much as a temporary break and are broken, in their turn: but they advantage in contending with the Almighty; either by rebelling against his authority, or disputing against his appointments. Such a conduct is as absurd, as if the clay should quarrel with the shape, into which the potter had thought good to form it: or as if any work should charge the maker with want of skill; averring that he had no hands, or else he would have made it otherwise.
It is as ungrateful and foolish, as if a child should revile his parents, because his shape is not more comely, or his constitution more vigorous, or that he is not of an angelic nature. But it is especially perverse and presumptuous for men to arraign the dispensations of God; because the whole is the result of infinite wisdom, justice, truth, and goodness. ( Notes , 64:6-8, v. 8. Ps. 2:7-9. Jer . 18:1-10. Rom . 9:19-23.)
V. 8. It has before been observed, that spiritual blessings are often predicted under the veil of temporal deliverances; and that in this case, sometimes the external sign is more immediately intended, and sometimes the thing signified. ( Notes , 40:1,2. 41:17-20.) In the preceding verses the deliverance from Babylon was immediately predicted; but in this verse, and in the remainder of this chapter, the blessings of salvation are chiefly intended.
At the word of JEHOVAH, the great first Cause of all, "the heavens would drop down from above," yea, pour out plenteous showers of righteousness, to water and fructify the earth: and the earth would open to receive the gracious showers, and would in consequence yield an abundant increase of salvation and righteousness. ( Notes , Ps . 85:1-3,9 -13.) Some partial fulfilment of this took 'concerning my decrees, and predictions of the place in the revival of true religion, which at- 'future; or my dispensations respecting my
V. 11. Ask , &c.] Or, "Do ye ask me? &c." 'Do ye question me, or call me to account,
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.
13 I have I raised him up in righteousness, and I will * direct all his ways: "he shall build my city, and he shall let go iny captives, not for price nor reward, saith the LORD of hosts.
14 Thus saith the LORD, The labor 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
'children; and give me orders how I am to behave in my own creation?" The verse seems to be an application of the preceding verses, and a reprimand of those Jews, who disputed against the prophecies respecting them. They supposed themselves to be exclusively the children of God, and to have a special right to his peculiar favor, which could not be forfeited: yet he had given intimations, that he would severely punish them, nay, cast them off, and call the Gentiles into his church: and this excited their murmurs and presumptuous inquiries and objections. Some, however,
b 20. 41:29. 42:17. 44:9,11. Г. 97:7. Jer. 2.26,27. 10:14,15. c 25. 26:4. Hos. 1:7. Rom. 8: 1. 1 Cor. 1:30,31.2 Cor. 5:17- 21. Phil. 3:8,9. 1 John 4:15. d 51:6,8.54:8. 60:19. Ps. 103: 17. Jer. 31:3. John 5:24. 6: 40. 10:28. 2 Thes. 2:13,14,16. Heb. 5:9. 1 John 5:11-13. e 29:22. 49:23. 54:4. Ps. 25:3. Joel 2:26,27. Zeph. 3:11. Rom. 9:33. 10:11. 1 Pet. 2:6.
'olis of the kingdom, and the place to which 'the whole nation were to repair at their sol'emn feasts.' Lowth . ( Notes , 1-6. 44:25-28. Ezra 1:1-4.)
V. 14. When these prophecies should be fulfilled, many Egyptians, Ethiopians, and Sabeans, (who were noted for height of stature,) would be proselyted, and present their riches, as oblations, at the temple: and being thus subdued and led captive, they would submissively desire admission into the church, convinced that God was in the midst of her; and that there was no other god, no other ob
take the words in quite a different sense, es-ject of worship, save the God of Israel. But
pecially induced by the introduction, "Thus saith the Holy One of Israel and his Maker," which generally ushers in a gracious promise. (43:1,3,14. 44:6. 48:17.) 'Instead of murmur- 'ing, humble yourselves; and ask what ye will 'for the consolation of my children; and ye 'shall be sure of it, as ye are of those things, 'which are at your commandment.'-'Although God be not obliged to render an account of 'his proceedings to his creatures; yet he is graciously pleased to comply with their curi- osity, and to resolve any questions which are 'proposed concerning the final issue of his 'people's captivity. Nay, he represents him- 'self as ready to serve them, and to do every 'thing that can be desired in favor of his elect, 'those whom he calls here “his sons," and "the 'work of his hands." Comp. Jer . 31:9. Is . 29: 23. Lowth. (Note, 19:23-25.)-The word command, in such a connexion, is, I think, found no where else in scripture.
people,
V. 12, 13. ( Marg . Ref . ) By the same power, which had created the heavens and the earth, and for the most righteous purposes of judgment on the Chaldeans, of love to his people, and of promoting true religion, the Lord had raised Cyrus to his eminent station and great power: ( Note , Ex . 9:13-16.) and he would direct and prosper him in all his ways; in order that he might rebuild Jerusalem, and liberate the captive Jews, without price or reward; to which he would influence his mind, though contrary to the political maxims, adopted by princes in general. ( Note , 52:2,3.) 'Cyrus only gave order for the building of the tem'ple; ... but the consequence of that would be
the conversion and subjection of the Gentiles to Christ are also predicted: by which the most renowned, powerful, and wealthy nations of the earth, renouncing all their idols, become worshippers of JEHOVAH, the God of the formerly despised Israelites: and thus are attached to them in the closest bonds, and give them the greatest honor imaginable; by acknowledging, that they alone are the people of God, and by supplicating to be incorporated among them, that they may share their privileges.
"The words may be supposed in some degree 'verified, in Cyrus's devoting the tribute com'ing out of those rich provinces of Egypt, Ethi'opia, and Seba, to the building and service of 'God's 'God's temple. ... I conceive the place is prin'cipally meant of the ... church, when the 'Gentile world should come into it, bring in 'their riches to the adorning and support of it, 'and submit themselves to its government, as 'the only seat and temple of truth. Lowth.
It is not improbable, that events yet future, in respect of Israel as a nation, are specially intended. ( Notes , 18:7. 49:22—26.60:1-9.61:4 -6.66:10-23. Ps . 68:29-33. 72:8-15. 149:7 -9. Jer . 16:19-21. Zech . 8:20-23.) - 'This 'seems to relate to the future admission of the 'Gentiles into the church of God.... And per'haps these particular nations may be named, by a metonymy common in all poetry, for 'powerful and wealthy nations in general.' gen Bp . Lowth .
V. 15-17. Truly the God and Savior of Israel hides himself, and his gracious counsels and designs, under an impenetrable veil; so that it cannot be known what his intentions 'the rebuilding of the city, as being the Metrop-are, until the event declare them: seeing the
18 For thus saith the Lord that created || that set up the wood of their graven image
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.
19 I have not i 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.
20 Assemble yourselves and come; draw near together, ye that are ■ escaped of the nations: they have no knowledge
f 42:5. Jer. 10:12. 51:15.
Jam. 4:3.
g 12. Gen. 1:28. 9:1. Ps. 115: 1 63:1. Num. 23:19,20. Deut. 16. Ez. 36:10-12.
32:4. Ps. 12:6. 19:7-10. 111: 7,8. 119:137,138. Proν. 8:6. 30 : 5 .
m 41:5,6,21. 43:9. n 4:2. Jer. 25:15-29.50:28. 51: 6-9. Rev. 18:3-18. 0 42:17,18. 44:17-20.46:7. 1 Kings 18:26-29. Ps. 115:8. Jer. 2:27,28. 10:8,14. 51:17,18. Hab. 2:18-20. Rom. 1:21- 23.
Babylonish captivity, and other most calamitous dispensations, were designed to make way for the enlargement of the church, and the increase of her purity and honor. It should therefore at length appear, that all idolaters would be confounded together, and all the true Israel of God be saved with an everlasting salvation, by means of their union with the everlasting JEHOVAH; and that they would never be ashamed of their confidence, through all generations and to all eternity. ( Notes , 44: 9-11. Ps . 97:3-7. Jer. 2:26-30. 10:11-15.
Zeph . 2:11. 3:9-13,18-20.)—“The reader can'not but observe the sudden transition from 'the solemn adoration of the secret and myste'rious nature of God's counsels, in regard of 'his people, to the spirited denunciation of the 'confusion of idolaters, and the final destruc'tion of idolatry; contrasted with the salvation 'of Israel, not from temporal captivity, but the ' eternal salvation by Messiah, strongly marked 'by the repetition and augmentation of the 'phrase, to the ages of eternity.' Bp. Lowth
and pray unto a god that cannot save.
21 Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient times? who hath told it from that time? have not I the LORD? and there is no god else beside me; La just God and a Savior; there is none beside me.
22 Look unto me, and be ye saved, all the ends of the earth; for I am God, and there is none else.
23 I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, a That unto me every P Ps. 26:7. 71:17,18.96:10. Jer. 50:2. Joel 3:9-12.
12:10. John 3:13-16. 6:40. Heb.12:2.
x 21. John 10:28-30. Tit. 4 13. 2 Pet. 1:1.
y Gen. 22:15-18. Jer. 22:5. 49:13. Am. 6:8. Heb. 6:13- 18.
z 19. 55:11. Num. 23:19. a Rom. 11:4. 14:10-12. Phil. 2:10.
commanded his people to scek him in vain, as the idolaters called on their idols to no purpose; (Notes, 20-22, v. 20. 1 Kings 18:2629.) for no Israelites ever walked in the steps of their believing progenitors, who failed of obtaining the covenanted blessings.-Indeed, however men may object, the Lord always speaks righteousness, and gives sentence according to truth and equity; and his promises decrees, threatenings, and judgments are entirely consistent; as it will appear at the day of judgment. ( Marg . Ref . Notes , 55:6,7. 1 Chr . 16:10,11. Matt . 7:7-11.)
V.20-22. JEHOVAH here addressed himsel. to the Gentiles, and he exhorted those of the several nations, which had escaped his judgments, and the sword of Cyrus, to draw near unto him; that they might be instructed, and convinced of the folly and wickedness of praying to idols, which could not save them. They were required to inform one another of these events; to draw near to examine the predictions and the accomplishment of them; and to
Israel must here mean the whole body of be-consult together, whether JEHOVAH alone had
lievers, as "of God, in CHRIST JESUS, who of God is made to them Wisdom, Righteousness, Sanctification, and Redemption." ( Marg . Ref . -Notes , John 14:18-24. Rom. 5:3-5. 1 Cor. 1:26-31. Gal . 6:15,16.)
not declared these things "from ancient times:" that they might be convinced that there was no God beside him; a just Avenger of his enemies and rebellious subjects, and a merciful and powerful Savior of those, who trust in
V. 18, 19. The Lord did not form the heav-and serve him: that so they might be induced ens and the earth to be empty and desolate, to renounce their idolatry and iniquity, and to
but in order to be occupied by their respective inhabitants: and in like manner none of his works are wrought in vain. He had not chosen Israel to cast him off again: he has not formed and accomplished his plan of redemption, without a purpose of replenishing his
church with converts, and his heavenly inan-ness, atonement, and intercession, the justice
depend on him for salvation, from the remot- est regions of the earth. This relates to the 'calling of the Gentiles, and especially to the bringing in the fulness of the Gentiles, at the end of the world. Rom. 11:25. Matt . 24:14. Lowth . As in Christ Jesus and his righteous- and mercy of JEHOVAH are harmoniously dis- played, and he is shewn to be "a just God and a Savior;" as all the nations of the earth are invited, and commanded to look unto Jesus, Immanuel, that they may be saved; and as there are evident applications of the subse- quent verses to Christ in the New Testament: so we cannot mistake in considering the eter- nal Son as speaking in this passage; who, with the Father and Holy Spirit, is our God and Savior, and there is none beside. ( Notes , 41 1,24-26. 43:8-13. 44:6-8.) -A just God, &c.
sions with inhabitants. He did not intend that the land of Judah and Jerusalem should always continue desolate. And his almighty power could effectually ensure his purposes, and perform his predictions. These were not spoken in secret; as the heathen oracles were uttered from some dark cavern, or retired recess, and in ambiguous language which shrunk from investigation: but they were open for every one to read, and obvious to every understanding. Nor ought it to be inferred, from the miseries which had come, or were about to come, on the nation of Israel, that God had || (21) Notes , 23-25. Jer. 23:5,6. Zech. 9:9,10
12:1-3.
V. 23-25. JEHOVAH here solemnly swears by himself, that he will irrevocably perform the righteous and faithful word, which he had spoken.
Nor shall his word "return:" ( Note , 55:10,11.) for assuredly, "every knee shall bow" in adoration and submission to him; and "every tongue shall confess" his name, and vow allegiance to him. ( Note , Ps . 2:10-12.) "Surely," shall each of them say, "In JEHovAH have I righteousness and strength:" declaring all their righteousness to be in Christ, "the LORD our righteousness;" all their holy dispositions and righteous actions to spring from his sanctifying grace; and all their safety, support, inward strength, and outward protection, to be in and from him alone.
To him, men shall come from every nation for these blessings; ( Note , Gen. 49:10.) all that are enraged at the honor paid to him and that hate his cause, shall be put to shame: ( Note , 54:15--17.) and all believers, the true "seed of Israel," shall be accounted righteous, as one with him; and shall glory and rejoice in him, as their whole Salvation, their Friend, and Portion; as made of God the Father unto them, "Wisdom, and Righteousness, and Sanctification, and Redemption." ( Notes , 1 Cor . 1:26-31. 2 Cor . 5: 18--21.
Phil . 2:9-11.) The passage seems immediately to predict the establishment of the divine Redeemer's kingdom on earth, the destruction of all implacable enemies, to him, from among men, and the most universal subjection to the gospel, through all nations. (Notes, 41:10--14. 1 Cor . 15:20--28.) But St. Paul also applies it to the future judgment; ( Note , Rom . 14:7-12.) when every man must give an account of himself to God, by appearing before the tribunal of Christ.
Then all will know his right to be their King and Judge; his enemies will be put to shame, and perish; his people shall be declared righteous, bus, and shall glory in him as their God and Savior for ever.
Bishop Lowth translates the words, rendered in our version "a just God and a Savior," (21) "A God that uttereth truth, and granteth salvation." Yet he assigns no reason for deviating so materially from the literal , general, and almost universally received meaning of the words, "A just God and a Savior." A God infinite in justice, and infinite in mercy, is the God who has revealed himself to man in the scriptures, as "the God and Father of our Lord Jesus Christ;" and by this especially he is distinguished, stinguished, not only from the idols of the heathen, but also from the imaginary supreme being of infidel philosophers of every description. ( Note , 2 Cor . 1:1-7, v . 3.) It may be questioned whether the word ever signifies simply uttering truth;
the meaning of the original word. Again, he renders a word from the same root, Salvation , which our version translates most properly, "righteousness," (24) and thus the strong testimony of this chapter to the leading doctrine of the believer's being "made the righteousness of God in Christ," is wholly kept out of sight!-'Here God confirms by an oath the truth of what was foretold in the twenty-sec'ond verse; that the time should certainly come, 'when all the world should give glory to him,
and by
by paying him solemn worship, 'swearing or professing allegiance to him.... 'What the prophet speaks here in the person of God, is applied by St. Paul to Christ, that 'is, to the second person of the blessed Trini'ty. Comp. 6:1. with John 12:41. 8:14. with ' Rom . 9:33. ... Many more such instances might 'be given; and all of them are plain proofs of 'the divinity of Christ; and that the prophets of 'the Old Testament had all along an eye to the times of the New, and spoke of the Messias 'as God....
This likewise, (24) is very applica'ble to Christ, who is called "The LORD our 'Righteousness," ... and is "made unto us Rightreousness."... To be justified is a term taken 'from the forms of law, and signifies to be acquitted, or pronounced innocent, and come off 'victorious in a cause.' Lowth .
It seems indeed, in the scripture to mean even more than this; namely, to be accounted and dealt with, not only as innocent , which merely exempts from punishment; but as righteous , and entitled to the reward of righteousness.-Adam was innocent , on the day of his creation: but he never attained to righteousness; that is, in himself : because he did not fulfil the commands of God, during the probation allotted him. ( Notes , 61:10,11. Dan . 9:24. Rom . 1:17. 3:21-26. 2 Cor . 5:18-21, v . 21. Phil . 3:7—11. 2 Pet . 1:1,2.)
PRÁCTICAL OBSERVATIONS.
V. 1-8.
The Lord disposes, as it pleases him, in his wise and righteous sovereignty, of the authority, wealth, and honors of the world; he gives every man that capacity and success which he sees good; and he he assigns to each his part in the execution of his immense, his universal plan.
He frequently employs such as know him not, to accomplish those ends, which require extensive dominion, and are attended with great bloodshed: for he knows, that obscure situations are more advantageous to the souls, and peaceful employments more agreeable to the minds, of his true people. (Note, Jam . 2:5-7.) - The Lord does all things for the sake of "his elect," elect," and to promote their comfort and salvation: and we should improve our talents for the same purpose. ( Notes , 2 Cor . 4:7,13-18. 2 Tim . 2:8-13, v. 10.
Tit . 1:1-4.) -It is the express design of the prophecies, which are fulfilling from age to age, by those who know not God, to attract the attention of men, men, "from the rising to the setting of the sun," to inquire after the LORD, by whose inwhatever in-spiration the Bible was written: we should duced the person to make it: ( Note , 1 John 1:8 therefore study the prophecies, mark their -10.) and justice seems ultimately in all cases accomplishments, and point them out to othVOL. IV. [161
(צַדִיק
though it sometimes means faithful , or perform ing engagements, which were originally entered ed into into of of free free grace: grace for for the the fulfilling fulfilling of an