Isaiah 45

The LORD says: The labor of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, will come over to you, and they will be yours. Wesley: The labour—The wealth gotten by their labour. Thee—Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again. This was in part verified in Jerusalem; but it was much more fully accomplished in the church of the gospel, in the accession of the Gentiles to that church which began in Jerusalem, and from thence spread itself into all the parts of the world. Come over—They shall be taken captive by thee, and willingly submit themselves to thee.

Labour-wealth of Egypt, Cush, and Sabeans comes over to Jerusalem in part, and more fully to the gospel church as Gentiles accede from Jerusalem outward; they come over in chains and willingly submit. Shared loudly with Calvin: Egypt, Cush, and the Sabeans first, then the church; Surely God is in you; and there is no one else. There is no other. Do not confuse this with the Christ-Servant of 42:1–9; Wesley’s Messiah-as-Jehovah-and-man waits on v. 24’s “in the LORD,” not a rewrite of Cyrus.

The LORD says: The labor of Egypt, and the merchandise of Ethiopia, and the Sabeans, men of stature, will come over to you. Calvin: still the restoration under Cyrus, but promises extend to the coming of Christ. Labour of Egypt / merchandise of Ethiopia: alludes to expenses Cyrus contributed for the temple (Ezra 6:8); Egypt and Ethiopia tributary to Persia. Beginning of homage nations later rendered to the Church after Christ. Chains: government ascribed to the Church only as Christ’s spiritual scepter (gospel), Head and members; none bow to Christ without also obeying the Church so far as the obedience of faith. Surely God is in thee.

Nations and temple-tribute first; gospel homage after Christ; chains are the spiritual scepter. Shared loudly with Wesley: Egypt, Cush, and the Sabeans, then the church; God is in you, no other.

Truly, you are a God who has hidden yourself, God of Israel, the Savior. Wesley: Verily—These are the words of the prophet, on contemplation of the various dispensations of God towards his church, and in the world. Hidest—Thy counsels are deep and incomprehensible, thy ways are past finding out.

The prophet speaks, contemplating various dispensations; hidden means counsels deep and incomprehensible, ways past finding out; still the Savior. Truly, you are a God who has hidden yourself, God of Israel, the Savior.

Truly, you are a God who has hidden. Calvin: not Christ-hidden-in-flesh (too far-fetched for this verse); God appears to withdraw when he permits affliction; hope is not directed to things seen (Rom 8:24); Savior of Israel. Hidden assistance, need of patience. Hidden is withdraw-in-affliction and unseen hope, not a reference to the incarnation here; assistance is hidden, patience needed; he remains Israel’s Savior. Wesley reads it the same way: a God who has hidden yourself, God of Israel, the Savior.

They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together. From v. 15: these are the words of the prophet on contemplation of the various dispensations of God towards his church, and in the world; Hidest—counsels deep, ways past finding out. So here: they will all be disappointed and confounded; the makers of idols go into confusion together—one of those dispensations toward the world.

Idol-makers’ shame is a dispensation the prophet contemplates while God hides himself. Agreed: makers of idols put to shame and confounded.

They will be disappointed, yes, confounded, all of them. Those who are makers of idols will go into confusion together. Calvin: idol-makers ashamed; do not judge God’s power from present prosperity of the wicked.

Idol-makers go in confusion; present prosperity of the wicked is no measure of his power. Wesley says as much: makers of idols put to shame.

But Israel will be saved by the LORD with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting. From v. 14: Jerusalem rebuilt, and much more fully the church of the gospel, Gentiles acceding from Jerusalem outward. So here: Israel will be saved by the LORD with an everlasting salvation. You will not be disappointed nor confounded to ages everlasting—that gospel church’s salvation.

Everlasting salvation is the LORD’s; Israel not confounded to all eternity; the gospel church of v. 14 is in view. Israel saved by the LORD with an everlasting salvation; not put to shame to all eternity.

But Israel will be saved by the LORD with an everlasting salvation. Calvin: Israel saved with everlasting salvation. Do not judge God’s power from present prosperity of the wicked.

Everlasting salvation is his; the wicked’s present prosperity does not measure it; Israel shall not be confounded to all eternity. Wesley concurs: saved by the LORD with an everlasting salvation.

For the LORD who created the heavens, the God who formed the earth and made it, who established it and didn’t create it a waste, who formed it to be inhabited says: I am the LORD. There is no other. Hidest—counsels deep and incomprehensible; yet in v. 19 he has delivered his oracles to Israel publickly and plainly, not in vain. So here: I am the LORD. There is no other—the same public God who formed the earth to be inhabited. Maker of heavens and inhabited earth is the LORD. There is no other: the Creator alone is God. Both readings: I am the LORD. There is no other; he formed the earth to be inhabited. He is God; he established it.

For the LORD who created the heavens, the God who formed the earth and made it. Calvin: Jehovah maker of the earth; argument from less to greater; earth formed to be inhabited; Church cannot fail while earth endures. I am Jehovah, none else.

From inhabited earth to the Church that cannot fail while earth endures; I am Jehovah, none else. Common ground with Wesley: I am the LORD. There is no other; formed to be inhabited.

I have not spoken in secret, in a place of the land of darkness. I didn’t say to the offspring of Jacob, Seek me in vain. I declare things that are right. Wesley: In secret—The Heathen idols deliver oracles in obscure cells and caverns: but I have delivered my oracles to Israel publickly and plainly. In vain—Serve and worship me for nought. As I appointed them work, so from time to time I have given them abundant recompence. Right—I require nothing of my people which is not highly just and good.

Heathen oracles in cells and caverns; his oracles public and plain; not in vain—work appointed, recompence given; he requires what is just and good. Both hear: I have not spoken in secret; I did not say, Seek me in vain. I declare things that are right. He speaks the truth; he declares what is right.

I have not spoken in secret, in a place of the land of darkness. Calvin: not in secret—unlike heathen groves and tripod oracles. Word is lamp (Ps 119; 2 Pet 1:19). Seek me not in vain. Speaks righteousness.

Public word versus groves and tripod; the word is a lamp; he does not send Jacob to seek in vain; he speaks righteousness. Common ground with Wesley: not in secret; not in vain; public versus heathen oracles.

Assemble yourselves and come. Draw near together, you who have escaped from the nations. Those have no knowledge who carry the wood of their engraved image, and pray to a god that can’t save. Wesley: Draw near—To hear what I have said, and am now about to say. Of the nations—The remnant of the Gentiles, who survive the many destructions, which I am bringing upon the Heathen nations.

Draw near to hear; survivors are the remnant of the Gentiles who survive destructions on the heathen nations; wooden idols cannot save. Both readings: assemble, survivors of the nations; wooden idols; a god that can’t save.

Assemble yourselves and come. Draw near together, you who have escaped from the nations. Calvin: assemble, escaped of the nations—survivors of the Gentiles / those of no value in God’s sight though high among men. Carry wood of graven image; pray to a god that can’t save.

Escaped Gentiles assembled; high among men, no value in his sight if they carry wood and pray to a god that can’t save. Common ground with Wesley: survivors of the nations; wooden idols that cannot save.

Declare and present it. Who has shown this from ancient time? Who has declared it of old? Haven’t I, the LORD? There is no other God besides me, a just God and a Savior. There is no one besides me. Wesley: Take counsel—To maintain the cause of their idols. This—This great work, Babylon’s destruction, and the redemption of God’s people.

Counsel is to maintain the idols’ cause; “this” is Babylon’s destruction and the people’s redemption; it was the LORD who told it long ago; a just God and a Savior, none besides. Agreed on both sides: who has declared it of old was the LORD; no other God besides me, a just God and a Savior. Who has declared it of old was the LORD; he is not learning the case.

Declare and present it. Yes, let them take counsel together. Calvin: challenge idolaters. Who proclaimed from the beginning? Babylon’s fall and redemption of the people. A just God and a Savior.

Idolaters challenged; the long-ago proclamation is Babylon’s fall and the people’s redemption; he is a just God and a Savior, none besides. Wesley says as much: this is Babylon and redemption; no other God besides me, a just God and a Savior. Who has declared it of old?” It was I, the LORD, who has declared it of old.

Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. Hear the verse; shared monotheism. So here: Look to me, and be saved, all the ends of the earth; for I am God, and there is no other—the same public LORD of v. 19 and the same none-besides of v. 21.

Hear the verse; ends of the earth turn and are saved because he is God and there is no other. Shared loudly with Calvin: Look to me, and be saved, all the ends of the earth; I am God, and there is no other.

Look to me, and be saved, all the ends of the earth; for I am God, and there is no other. Invites the whole world; calling of the Gentiles; partition-wall broken (Eph 2:14). Look with the eye of faith; John 3:16. For I am God and there is none else.

The whole world invited; Gentiles called; wall broken; look with the eye of faith; he is God and there is none else. Shared loudly with Wesley: Look to me, and be saved, all the ends of the earth; I am God, and there is no other.

By myself I have sworn by myself. The word has gone out of my mouth in righteousness and will not be revoked: to me every knee shall bow, and every tongue shall take an oath. Wesley: In righteousness—It is what I will faithfully perform. Return—Without effect. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business. Every tongue—Not only the Jews, but all nations.

The sworn word is what he will faithfully perform; it does not return without effect, unlike failed ambassadors; every tongue is not only the Jews but all nations. By myself I have sworn; the word shall not return; every knee shall bow, and every tongue shall take an oath. He swore; the word shall not return.

By myself I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that shall not return. Calvin: I have sworn by myself. Gentiles admitted to equality with Jews; God common Father. Word shall not return. Every knee shall bow, every tongue swear. Paul applies to the last judgment (Rom 14:10–11), but statements relating to the kingdom of Christ extend to its whole course till full perfection.

Sworn by himself; Gentiles equal with Jews; the word does not return; every knee and tongue; Rom 14 names the last judgment, yet the kingdom’s whole course till perfection. Wesley concurs: every knee; all nations; the word shall not return. I have sworn; the word shall not return.

People will say of me, Only in the LORD are righteousness and strength; even to him will people come, and all who were angry with him will be disappointed. Wesley: In the Lord—By or from God alone, or the Messiah, who is the true Jehovah as well as man. Righteousness—To justify me from all things which I could not be justified by the law of Moses. Strength—Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties. Men—The Gentiles shall come to Christ. Ashamed—But all his implacable enemies shall be brought to shame.

“In the LORD” is by or from God alone, or the Messiah, true Jehovah as well as man; righteousness justifies from what Moses’ law could not; strength bears burdens and duties; Gentiles come to Christ; implacable enemies ashamed. Only in the LORD are righteousness and strength; the incensed are ashamed.

People will say of me, Only in the LORD are righteousness and strength. Calvin: righteousness and strength the two principal parts of salvation; both from God; in themselves they have neither. To him shall he come: access by faith. Rebels ashamed. Calvin does not here name “Messiah, Jehovah as well as man” the way Wesley does.

Righteousness and strength both from Jehovah; they who confess their righteousness is placed in God approach him by faith; in themselves they have neither; rebels who defy him shall be ashamed. Wesley says as much: only in the LORD are righteousness and strength; the incensed are ashamed.

Will be disappointed. All the offspring of Israel will be justified in the LORD, and will rejoice. Wesley: All—All Israelites indeed, whether Jews or Gentiles.

All is Israelites indeed, whether Jews or Gentiles; justified and glorying in the LORD. Will be disappointed. All the offspring of Israel will be justified in the LORD, and will rejoice; seed includes Gentiles.

Will be disappointed. All the offspring of Israel will be justified in the LORD, and will rejoice. Calvin: In Jehovah shall all the seed of Israel be justified and glory. Seed extended: Gentiles ingrafted counted children of Abraham (Isa 44:5). Justified and glory in the Lord, not works (Rom 3:27; 4:2).

Seed is extended; Gentiles ingrafted are Abraham’s children; justified and glory in the Lord, not works. Wesley concurs: all the offspring of Israel; Jews and Gentiles; justified and glory in the LORD.