Isaiah 45:2

Righteousness shall go before him, And shall direct his footsteps in the way." Psalm 85:10-14. See the notes on these verses. These images of the dew and the rain descending from heaven and making the earth fruitful, employed by the prophet, and some of those nearly of the same kind which are used by the psalmist, may perhaps be primarily understood as designed to set forth in a splendid manner the happy state of God's people restored to their country, and flourishing in peace and plenty, in piety and virtue; but justice and salvation, mercy and truth, righteousness and peace, and glory dwelling in the land, cannot with any sort of propriety, in the one or the other, be interpreted as the consequences of that event; they must mean the blessings of the great redemption by Messiah. Let the earth open, etc. - Jonathan, in his Targum, refers this to the resurrection of the dead; the earth shall be opened, ויחון מיתיא veyechon meiteiya, and the dead shall revive. A plain proof that the ancient Jews believed in a future state, and acknowledged the resurrection of the dead. Let them bring forth salvation "Let salvation produce her fruit" - For ויפרו vaiyiphru, the Septuagint, Vulgate, and Syriac read ויפרה vaiyiphrah; and one MS. has a rasure close after the latter ו vau, which probably was ה he at first. Verse 9 Wo unto him that striveth with his Maker "To unto him that contendeth with the power that formed him" - The prophet answers or prevents the objections and cavils of the unbelieving Jews, disposed to murmur against God, and to arraign the wisdom and justice of his dispensations in regard to them; in permitting them to be oppressed by their enemies, and in promising them deliverance instead of preventing their captivity. St. Paul has borrowed the image, and has applied it to the like purpose with equal force and elegance: "Nay, but, O man! who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, out of the same lump to make one vessel to honor, and another to dishonor?" Rom 9:20 , Rom 9:21 . This is spoken says Kimchi, against the king of Babylon, who insulted the Most High, bringing forth the sacred vessels, drinking out of them, and magnifying himself against God. Or thy work, He hath no hands "And to the workman, Thou hast no hands" - The Syriac renders, as if he had read, ולא היתי פעל ידיך velo hayithi pheal yadeycha, "neither am I the work of thy hands;" the Septuagint, as if they had reads ולא פעלת ואין ודים לך velo phaalta veeyn yaadim lecha, "neither hast thou made me; and thou hast no hands." But the fault seems to be in the transposition of the two pronouns; for ופעלך uphoolcha, read ופעלו uphoolo: and for לו lo, read לך lecha. So Houbigant corrects it; reading also ופעלו uphoolo; which last correction seems not altogether necessary. The Septuagint, in MSS. Pachom. and 1. D. 2 have it thus, και το εργον ουκ εχεις χειρας, which favors the reading here proposed. Verse 11 Ask me of things to come "And he that formeth the things which are to come" - I read ויוצר veyotser, without the ו vau suffixed; from the Septuagint, who join it in construction with the following word, ὁ ποιησας τα επερχομενα. "Do ye question me." - תשאלוני tishaluni, Chald. recte; praecedit ת tau; et sic forte legerunt reliqui Intt. - Secker. "The Chaldee has, more properly, תשאלוני tishaluni, with a ת tau preceding; and thus the other interpreters probably read." The learned bishop therefore reads the passage thus: - "Thus saith Jehovah, the Holy One of Israel; And he that formeth the things which are to come; Do ye question me concerning my children? And do ye give me directions concerning the work of my hands?" Verse 13 I have raised him up - This evidently refers to Cyrus, and to what he did for the Jews; and informs us by whom he was excited to do it. Verse 14 The labor of Egypt "The wealth of Egypt" - This seems to relate to the future admission of the Gentiles into the Church of God. Compare Psa 68:32 ; Psa 72:10 ; Psa 60:6-9 . And perhaps these particular nations may be named, by a metonymy common in all poetry, for powerful and wealthy nations in general. See note on Isa 60:1 . The Sabeans, men of stature "The Sabeans, tall of stature" - That the Sabeans were of a more majestic appearance than common, is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart, Phaleg, 2:26, τα σωματα εστι των κατοικουντων αξιολογωτερα. So also the Septuagint understand it, rendering it ανδρες ὑψηλοι, "tall men." And the same phrase, אנשי מדה anshey middah, is used for persons of extraordinary stature, Num 13:32 , and 1Chr 20:6 . They shall make supplication unto thee "They shall in suppliant guise address thee" - The conjunction ו vau is supplied by the ancient Versions, and confirmed by fifteen MSS. of Kennicott's, (seven ancient), thirteen of De Rossi's, and six editions, ואליך veelayich. Three MSS. (two ancient) omit the ו vau before אליך elaylch at the beginning of the line. Verse 15 Verily thou art a God that hidest thyself - At present, from the nations of the world. O God of Israel, the Savior - While thou revealest thyself to the Israelites and savest them. Verse 16 They shall be ashamed "They are ashamed" - The reader cannot but observe the sudden transition from the solemn adoration of the secret and mysterious nature of God's counsels in regard to his people, to the spirited denunciation of the confusion of idolaters, and the final destruction of idolatry; contrasted with the salvation of Israel, not from temporal captivity, but the eternal salvation by the Messiah, strongly marked by the repetition and augmentation of the phrase, to the ages of eternity. But there is not only a sudden change in the sentiment, the change is equally observable in the construction of the sentences; which from the usual short measure, runs out at once into two distichs of the longer sort of verse. See Prelim. Dissert. p. 66, etc. There is another instance of the same kind and very like to this, of a sudden transition in regard both to the sentiment and construction in Isa 42:17 . "His adversaries" - This line, to the great diminution of the beauty of the distich, is imperfect in the present text: the subject of the proposition is not particularly expressed, as it is in the line following. The version of the Septuagint happily supplies the word that is lost: οἱ αντικειμενοι αυτῳ, "his adversaries," the original word was צריו tsaraiv. - L. Verse 18 He formed it to be inhabited "For he formed it to be inhabited" - An ancient MS. has כי ki before לשבת lashebeth; and so the ancient Versions. Verse 19 I have not spoken tn secret, in a dark place of the earth - In opposition to the manner in which the heathen oracles gave their answers, which were generally delivered from some deep and obscure cavern. Such was the seat of the Cumean Sybil: - Excisum Euboicae latus ingens rupis in antrum. Virg. Aen. 6:42. "A cave cut in the side of a huge rock." Such was that of the famous oracle at Delphi; of which, says Strabo, lib. ix., φασι δ' ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευρυστομον. "The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide." And Diodorus, giving an account of the origin of this oracle, says "that there was in that place a great chasm or cleft in the earth; in which very place is now situated what is called the Adytum of the temple." Αδυτον· σπηλαιον, η το αποκρυφον μερος του ἱερου. Mesych. "Adytum means a cavern, or the hidden part of the temple." I the Lord speak righteousness, I declare things that are right "I am Jehovah, who speak truth, who give direct answers" - This also is said in opposition to the false and ambiguous answers given by the heathen oracles, of which there are many noted examples; none more so than that of the answer given to Croesus when he marehed against Cyrus, which piece of history has some connection with this part of Isaiah's prophecies. Let us hear Cicero's account of the Delphic answers in general, and of this in particular: Sed jam ad te venio, O sancte Apollo, qui umbilicum certum terrarum obsides, Unde superstitiosa primum saeva evasit vox fera. Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione saepissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quae ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea, Croesus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset. De Divinat. 2:56. Mountainous countries, and those which abounded in chasms, caves, and grottos, were the places in which oracles were most frequent. The horror and gloom inspired by such places were useful to the lying priests in their system of deception. The terms in which those oracles were conceived, (they were always ambiguous, or equivocal, or false, or illusory), sometimes the turn of a phrase, or a peculiarity in idiom or construction which might be turned pro or con, contained the essence of the oracular declaration. Sometimes, in the multitude of guesses, one turned out to be true; at other times, so equivocal was the oracle, that, however the thing fell out, the declaration could be interpreted in that way, as in the above to Croesus, from the oracle at Delphi, which was: If Croeses march against Cyrus, he shall overthrow a great empire: he, supposing that this promised him success, fought, and lost his own, while he expected to destroy that of his enemy. Here the quack demon took refuge in his designed ambiguity. He predicted the destruction of a great empire, but did not say which it was; and therefore he was safe, howsoever the case fell out. Not one of the predictions of God's prophets is conceived in this way. Verse 21 Bring them near; yea, let them take counsel together - For יועצו yoatsu or yivvaatsu, let them consult, the Septuagint read ידעו yedau, let them know. but an ancient MS. has יועדו yoedu, let them come together by appointment; which may probably be the true reading. Verse 22 Look unto me, and be ye saved, etc. - This verse and the following contain a plain prediction of the universal spread of the knowledge of God through Christ; and so the Targum appears to have understood it; see Rom 14:11 ; Phi 2:10 . The reading of the Targum is remarkable, viz., אתפנו למימרי ithpeno lemeymri, look to my Word, ὁ Λογος, the Lord Jesus. Verse 23 I have sworn by myself - במימרי bemeymri, by my Word: and the word - פתגם pithgam, or saying, to distinguish it from the personal substantial Word meymra, mentioned before. See the Targum. The word is gone out of my mouth "Truth is gone forth from my mouth; the word" - So the Septuagint distinguish the members of the sentence, preserving the elegance of the construction and the clearness of the sense. Verse 24 Surely, shall one say, In the Lord have I righteousness and strength "Saying, Only to Jehovah belongeth salvation and power" - A MS. omits לי li, unto me; and instead of לי אמר li amar, he said or shall say unto me, the Septuagint read, in the copy which they used, לאמר lemor, saying. For יבא yabo, He shall come, in the singular, twelve MSS. three ancient) read יבאו yabeu, plural; and a letter is erased at the end of the word in two others: and so the Alexandrine copy of the Septuagint, Syriac, and Vulgate read it. For צדקות tsedakoth plural, two MSS. read צדקת tsidkath, singular; and so the Septuagint, Syriac, and Chaldee. Probably these are the words of Cyrus, who acknowledged that all his success came from Jehovah. And this sentiment is in effect contained in his decree or proclamation, Ezr 1:2 : "Thus saith Cyrus, king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth, "etc. Introduction The idols of Babylon represented as so far from being able to bear the burden of their votaries, that they themselves are borne by beasts of burden into captivity, Isa 46:1 , Isa 46:2 . This beautifully contrasted with the tender care of God, in bearing his people from first to last in his arms, and delivering them from their distress, Isa 46:3 , Isa 46:4 . The prophet, then, with his usual force and elegance, goes on to show the folly of idolatry, and the utter inability of idols, Isa 46:5-7 . From which he passes with great ease to the contemplation of the attributes and perfections of the true God, Isa 46:8-10 . Particularly that prescience which foretold the deliverance of the Jews from the Babylonish captivity, with all its leading circumstances; and also that very remote event of which it is the type in the days of the Messiah, Isa 46:11-13 . Verse 1 Their carriages were heavy loaden "Their burdens are heavy" - For נשאתיכם nesuotheychem, your burdens, the Septuagint had in their copy נשאתיהם nesuotheyhem, their burdens. Verse 2 They could not deliver the burden "They could not deliver their own charge" - That is, their worshippers, who ought to have been borne by them. See the two next verses. The Chaldee and Syriac Versions render it in effect to the same purpose, those that bear them, meaning their worshippers; but how they can render משא massa in an active sense, I do not understand. For לא lo, not, ולא velo, and they could not, is the reading of twenty-four of Kennicott's, sixteen of De Rossi's, and two of my own MSS. The added ו vau gives more elegance to the passage. But themselves "Even they themselves" - For ונפשם venaphsham, an ancient MS. has כי נפשם ki naphsham, with more force. Verse 3 Which are borne by me from the belly "Ye that have been borne by me from the birth" - The prophet very ingeniously, and with great force, contrasts the power of God, and his tender goodness effectually exerted towards his people, with the inability of the false gods of the heathen. He like an indulgent father had carried his people in his arms, "as a man carrieth his son," Deu 1:31 . He had protected them, and delivered them from their distresses: whereas the idols of the heathen are forced to be carried about themselves and removed from place to place, with great labor and fatigue, by their worshippers; nor can they answer, or deliver their votaries, when they cry unto them. Moses, expostulating with God on the weight of the charge laid upon him as leader of his people, expresses that charge under the same image of a parent's carrying his children, in very strong terms: "Have I conceived all this people? have I begotten them? that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers;" Num 11:12 . Verse 7 They bear him upon the shoulder - and set him in his place - This is the way in which the Hindoos carry their gods; and indeed so exact a picture is this of the idolatrous procession of this people, that the prophet might almost be supposed to have been sitting among the Hindoos when he delivered this prophecy. - Ward'S Customs. Pindar has treated with a just and very elegant ridicule the work of the statuary even in comparison with his own poetry, from this circumstance of its being fixed to a certain station. "The friends of Pytheas," says the Scholiast, "came to the poet, desiring him to write an ode on his victory. Pindar demanded three drachms, (minae, I suppose it should be), for the ode. No, say they, we can have a brazen statue for that money, which will be better than a poem. However, changing their minds afterwards, they came and offered him what he had demanded." This gave him the hint of the following ingenious esordium of his ode: - Ουκ ανδριαντοποιος ειμ' Ὡστ' ελινυσσοντα μ' εργαζε- σθαι αγαλματ' επ' αυτας βαθμιδος Ἑσταοτ.Αλλ' επι πασας Ὁλκαδος εν τ' ακατῳ γλυκει' αοιδα Στειχ' απ' Αιγινας διαγγελ- lois' ὁτι Λαμπωνος ὑιος Πυθεας ευρυσθενης Νικῃ Νεμειοις παγκρατιου στεφανον. Nem. v. Thus elegantly translated by Mr. Francis in a note to Hor. Carm. 4:2. 19. "It is not mine with forming hand To bid a lifeless image stand For ever on its base: But fly, my verses, and proclaim To distant realms, with deathless fame, That Pytheas conquered in the rapid race." Jeremiah, Jer 10:3-5 , seems to be indebted to Isaiah for most of the following passage: - "The practices of the people are altogether vanity: For they cut down a tree from the forest; The work of the artificer's hand with the axe; With silver and with gold it is adorned; With nails and with hammers it is fastened, that it may not totter. Like the palm-tree they stand stiff, and cannot speak; They are carried about, for they cannot go: Fear them not, for they cannot do harm; Neither is it in them to do good." Verse 8 Show yourselves men - התאששו hithoshashu. This word is rather of doubtful derivation and signification. It occurs only in this place: and some of the ancient interpreters seem to have had something different in their copies. The Vulgate read התבששו hithbosheshu, take shame to yourselves; the Syriac התבוננו hithbonenu, consider with yourselves; the Septuagint στεναξετε· perhaps התאבלו hithabbelu, groan or mourn, within yourselves. Several MSS. read התאוששו hithosheshu, but without any help to the sense. Verse 11 Calling a ravenous bird from the east "Calling from the east the eagle" - A very proper emblem for Cyrus, as in other respects, so particularly because the ensign of Cyrus was a golden eagle, ΑΕΤΟΣ χρυσους, the very word עיט ayit, which the prophet uses here, expressed as near as may be in Greek letters. Xenoph. Cyrop. lib. 7 sub. init. Kimchi says his father understood this, not of Cyrus, but of the Messiah. From a far country "From a land far distant" - Two MSS. add the conjunction ו vau, ומארץ umeerets; and so the Septuagint, Syriac, and Vulgate. Verse 12 Hearken unto me, ye stout-hearted - This is an address to the Babylonians, stubbornly bent on the practice of injustice towards the Israelites. Introduction The destruction of Babylon is denounced by a beautiful selection of circumstances, in which her prosperous is contrasted with her adverse condition. She is represented as a tender and delicate female reduced to the work and abject condition of a slave, and bereaved of every consolation, Isa 47:1-4 . And that on account of her cruelty, particularly to God's people, her pride, voluptuousness, sorceries, and incantations, Isa 47:5-11 . The folly of these last practices elegantly exposed by the prophet, Isa 47:12-15 . It is worthy of observation that almost all the imagery of this chapter is applied in the book of the Revelation, (in nearly the same words), to the antitype of the illustrious capital of the Chaldean empire, viz., Babylon the Great. Verse 1 Come down, and set in the dust "Descend, and sit on the dust" - See note on Isa 3:26 , and on Isa 52:2 (note). Verse 2 Take the millstones, and grind meal "Take the mill, and grind corn" - It was the work of slaves to grind the corn. They used hand-mills: water-mills were not invented till a little before the time of Augustus, (see the Greek epigram of Antipater, which seems to celebrate it as a new invention, Anthol. Cephalae, 653); wind-mills, not until long after. It was not only the work of slaves, but the hardest work; and often inflicted upon them as a severe punishment: - Molendum in pistrino; vapulandum; habendae compedes. Terent. Phorm. 2:1. 19. Hominem pistrino dignum. Id. Heaut. 3:2. 19. To grind in the mill, to be scourged, to be put in the stocks, were punishments for slaves. Hence a delinquent was said to be a man worthy of the mill. The tread-mill, now in use in England, is a revival of this ancient usage. But in the east grinding was the work of the female slaves. See Exo 11:5 ; Exo 12:29 , (in the version of the Septuagint;) Mat 24:41 ; Homer, Odyss. 20:105-108. And it is the same to this day. "Women alone are employed to grind their corn;" Shaw's Algiers and Tunis, p. 287. "They are the female slaves, that are generally employed in the east at those hand-mills for grinding corn; it is extremely laborious, and esteemed the lowest employment in the house;" Sir J. Chardin, Harmer's Observ. i., p. 153. The words denote that state of captivity to which the Babylonians should be reduced.

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. 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. Cyrus was a Mede, descended (as some say) from Astyages king of Media. The pagan writers are not agreed in their accounts of his origin. Some tell us that in his infancy he was an outcast, left exposed, and was saved from perishing by a herdsman's wife. However, it is agreed that, being a man of an active genius, he soon made himself very considerable, especially when Crœsus king of Lydia made a descent upon his country, which he not only repulsed, but revenged, prosecuting the advantages he had gained against Crœsus with such vigour that in a little time he took Sardis and made himself master of the rich kingdom of Lydia and the many provinces that then belonged to it. This made him very great (for Crœsus was rich to a proverb) and enabled him to pursue his victories in many countries; but it was nearly ten years afterwards that, in conjunction with his uncle Darius and with the forces of Persia, he made this famous attack upon Babylon, which is here foretold, and which we have the history of Dan. 5 . Babylon had now grown exorbitantly rich and strong. It was forty-five miles in compass (some say more): the walls were thirty-two feet thick and 100 cubits high. Some say, They were so thick that six chariots might drive abreast upon them; others say, They were fifty cubits thick and 200 high. Cyrus seems to have had a great ambition to make himself master of this place, and to have projected it long; and at last he performed it. Now here, 210 years before it came to pass, we are told, I. What great things God would do for him, that he might put it into his power to release his people. In order to this he shall be a mighty conqueror and a wealthy monarch and nations shall become tributaries to him and help him both with men and money. Now that which God here promised to do for Cyrus he could have done for Zerubbabel, or some of the Jews themselves; but the wealth and power of this world God has seldom seen fit to entrust his own people with much of, so many are the snares and temptations that attend them; but if here has been occasion, for the god of the church, to make use of them, God has been pleased rather to put them into the hands of others, to be employed for them, than to venture them in their own hands. Cyrus is here called God's anointed, because he was both designed and qualified for this great service by the counsel of God, and was to be herein a type of the Messiah. God engages to hold his right hand, not only to strengthen and sustain him, but to direct his motions and intentions, as Elisha put his hands upon the king's hands when he was to shoot his arrow against Syria, 2 Kings xiii. 16 . Being under such direction, 1. He shall extend his conquests very far and shall make nothing of the opposition that will be given him. Babylon is too strong a place for a young hero to begin with; and therefore, that he may be able to deal with that, great additions shall be made to his strength by other conquests. (1.) Populous kingdoms shall yield to him. God will subdue nations before him; when he is in the full career of his successes he shall make nothing of a nation's being born to him at once: yet it is not he that subdues them; it is God that subdues them for him; the battle is his, and therefore his is the victory. (2.) Potent kings shall fall before him: I will loose the loins of kings, either the girdle of their loins (divesting them of their power and dignity) or the strength of their loins, and then it was literally fulfilled in Belshazzar, for, when he was terrified by the handwriting on the wall, the joints of his loins were loosed, Dan. v. 6 . (3.) Great cities shall surrender themselves into his hands, without giving him or themselves any trouble. God will incline the keepers of the city to open before him the two-leaved gates, not treacherously nor timorously, but from a full conviction that it is to no purpose to contend with him; and therefore the gates shall not be shut to keep him out as an enemy, but thrown open to admit him as a friend. (4.) The longest and most dangerous marches shall be made easy and ready to him: I will go before thee, to clear the way, and to conduct thee in it, and then the crooked places, shall be made straight; or, as some read it, the hilly places shall be levelled and made even. Those will find a ready road that have God going before them. (5.) No opposition shall stand before him. He that gives him his commission will break in pieces the gates of brass that are shut against him, and cut asunder the bars of iron wherewith they are fastened. This was fulfilled in the letter, if that be true which Herodotus reports, that the city of Babylon had 100 gates all of brass, with posts and hooks of the same metal. 2. He shall replenish his coffers very much ( v. 3 ): I will give thee the treasures of darkness, treasures of gold and silver, that have been long kept close under lock and key and had not seen the light of many years, or had been buried under ground by the inhabitants, in their fright, upon the taking of the city. The riches of many nations had been brought to Babylon, and Cyrus seized all together. The hidden riches of secret places, which belonged either to the crown or to private persons, shall all be a prey to Cyrus. Thus God, designing him to do a piece of service to his church, paid him richly for it beforehand; and Cyrus very honestly owned God's goodness to him, and, in consideration of that, released the captives. Ezra i. 2 , God has given me all the kingdoms of the earth and thereby has obliged me to build him a house at Jerusalem. II. We are here told what God designed in doing all this for Cyrus. What Cyrus aimed at in undertaking his wars we may easily guess; but what God aimed at in giving him such wonderful success in his wars we are here told. 1. It was that the God of Israel might be glorified: " That thou mayest know by all this that I the Lord am the God of Israel; for I have called thee by thy name long before thou wast born." When Cyrus should have this prophecy of Isaiah shown to him, and should there find his own name and his own achievements particularly described so long before, he should thereby be brought to acknowledge that the God of Israel was the Lord, Jehovah, the only living and true God, and that he continued to own his Israel though now in captivity. It is well when thus men's prosperity brings them to the knowledge of God, for too often it makes them forget him. 2. It was that the Israel of God might be released, v. 4 . Cyrus knew not God as the God of Israel. Having been trained up in the worship of idols, the true God was to him an unknown God. But, though he knew not God, God not only knew him when he came into being, but foreknew him, and bespoke him for his shepherd. He called him by his name, Cyrus, nay, which was yet great honour, he surnamed him and called him his anointed. And why did God do all this for Cyrus? Not for his own sake, be it known to him; whether he was a man of virtue or no is questioned. Xenophon indeed, when he would describe the heroic virtues of an excellent prince, made use of Cyrus's name, and many of the particulars of his story, in his Cyropædia; but other historians represent him as haughty, cruel, and bloodthirsty. The reason why God preferred him was for Jacob his servant's sake. Note, (1.) In all the revolutions of states and kingdoms, the sudden falls of the great and strong, and the surprising advancements of the weak and obscure, God is designing the good of his church. (2.) It is therefore the wisdom of those to whom God has given wealth and power to use them for his glory, by showing kindness to his people. Cyrus is preferred that Israel may be released. He shall have a kingdom, only that God's people may have their liberty; for their kingdom is not of this world, it is yet to come. In all this Cyrus was a type of Christ, who was made victorious over principalities and powers, and entrusted with unsearchable riches, for the use and benefit of God's servants, his elect. When he ascended on high he led captivity captive, took those captives that had taken others captives, and opened the prison to those that were bound. The Divine Dominion. ( b. c. 708.) 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: 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 I for

Go - To remove all obstructions, to destroy all them that oppose thee, and carry thee through the greatest difficulties.