إشعياء ٤٥:٢٢

It is in accordance with this holy loving will that the cry is published in Isa 45:22 : "Turn unto me, and be ye saved, all ye ends of the earth; for I am God, and none else." The first imperative is hortatory, the second promising (cf., Isa 36:16 and Isa 8:9): Jehovah desires both, viz., the conversion of all men to Himself; and through this their salvation, ad this His gracious will, which extends to all mankind, will not rest till its object has been fully accomplished. Isa 45:23 "By myself have I sworn, a word has gone out of a mouth of righteousness, and will not return, That to me every knee shall bend, every tongue swear." Swearing by Himself (see Gen 22:16), God pledges what He swears with His own life (compare Rom 14:11, "as I live"). Parallel to נשׁבּעתּי בּי is the clause ישׁוּב ולא דּבר צדק מפּי יצא. Here Rosenmller connects דבר צדקה together as if with a hyphen, in the sense of a truth-word (Jerome, justitiae verbum). But this is grammatically impossible, since it would require צדקה דּבר; moreover, it is opposed both to the accents, and to the dagesh in the Daleth. Hitzig's rendering is a better one: "Truth (lxx δικαιοσύνη), a word that does not return," - the latter being taken as an explanatory permutative; but in that case we should require לא for ולא, and tsedâqâh is not used in the sense of truth anywhere else (compare tsaddı̄q, however, in Isa 41:26). On the other hand, צדקה might be equivalent to בצדקה "in righteousness;" cf., Isa 42:25, חמה = בּהמה), if it were not incomparably more natural to connect together צדקה מפי as a genitive construction; though not in the sense in which הגבורה מפי is used in post-biblical writings - namely, as equivalent to "out of the mouth of God" (see Buxtorf, Lex. Chald. Col. 385) - but rather in this way, that the m…

Cyrus was nominated, in the foregoing chapter, to be God's shepherd; more is said to him and more of him in this chapter, not only because he was to be instrumental in the release of the Jews out of their captivity, but because he was to be therein a type of the great Redeemer, and that release was to be typical of the great redemption from sin and death; for that was the salvation of which all the prophets witnessed. We have here, I. The great things which God would do for Cyrus, that he might be put into a capacity to release God's people (Isa 45:1-4). II. The proof God would hereby give of his eternal power and godhead, and his universal, incontestable, sovereignty (Isa 45:5-7). III. A prayer for the hastening of this deliverance (Isa 45:8). IV. A check to the unbelieving Jews, who quarrelled with God for the lengthening out of their captivity (Isa 45:9, Isa 45:10). V. Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus (Isa 45:11-15). VI. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification (Isa 45:16-25). And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.

45:22 Let all the world look to me: All humanity needs to seek the Lord, the true God who created all things, while he may be found (55:6). • In God there is salvation, the only hope for all of humanity (45:8).