Chú giải chương
Isaiah Chương 45
1
Isa 45:1-25.
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Isa 45:1-25.
THE SUBJECT OF THE DELIVERANCE BY CYRUS IS FOLLOWED UP.
Isa 45:1-7.
These seven verses should have been appended to previous chapter, and the new chapter should begin with
Isa 45:8,
"Drop down," &c. [HORSLEY]. Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as the great ultimate end of the prophecy.
1. his anointed--Cyrus is so called as being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to the Jewish custom of setting apart kings to the regal office by anointing.
right hand . . . holden--image from sustaining a feeble person by holding his right hand
(Isa 42:6).
subdue nations--namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea.
loose . . . girdle loins--that is, the girdle off the loins; and so enfeeble them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of feebleness
(Job 38:3; 12:21);
"weakeneth the strength of the mighty" (Margin), "looseth the girdle of the strong." The joints of (Belshazzar's) loins, we read in
Da 5:6,
were loosed during the siege by Cyrus, at the sight of the mysterious handwriting on the palace walls. His being taken by surprise, unaccoutred, is here foretold.
to open . . . gates--In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [HERODOTUS, 1.191].
2
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2. crooked . . . straight——
(Isa 40:4),
不如譯作「使山地變為平原」[LOWTH]，即為你清除路上一切阻擋的人與事。Keri 讀本如
Isa 45:13
作「修直」（Margin）。
gates of brass——
(Ps 107:16).
HERODOTUS（1.179）說，巴比倫有一百道巨大的門，城的四面各二十五道，門與門柱全為銅製。
bars of iron——用以閂門的鐵閂。
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2. crooked . . . straight--
(Isa 40:4),
rather, "maketh mountains plain" [LOWTH], that is, clear out of thy way all opposing persons and things. The Keri reads as in
Isa 45:13,
"make straight" (Margin).
gates of brass--
(Ps 107:16).
HERODOTUS (1.179) says, Babylon had a hundred massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass.
bars of iron--with which the gates were fastened.
3
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3. treasures of darkness——即藏於地下的隱密之處；這是東方常見的做法。行邪術的人自稱能指出這類寶藏所在；針對他們的虛假宣稱，神說祂必真正將隱藏的財寶賜給居魯士
(Jer 50:37; 51:13).
PLINY（《自然史》33:3）說，居魯士從征服亞洲中獲得三萬四千磅黃金，外加金瓶，以及五十萬他連得白銀，還有重達十五他連得的西米拉米斯杯。
that thou mayest know——即不僅知道祂是「以色列的神」，更知道祂是耶和華——獨一真神。
Ezr 1:1, 2
表明，事件與預言的吻合確實在居魯士身上產生了預期的效果。
which call . . . thy name——如此早就提名指定你
(Isa 43:1).
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3. treasures of darkness--that is, hidden in subterranean places; a common Oriental practice. Sorcerers pretended to be able to show where such treasures were to be found; in opposition to their pretensions, God says, He will really give hidden treasures to Cyrus
(Jer 50:37; 51:13).
PLINY (Natural History,, 33:3) says that Cyrus obtained from the conquest of Asia thirty-four thousand pounds weight of gold, besides golden vases, and five hundred thousand talents of silver, and the goblet of Semiramis, weighing fifteen talents.
that thou mayest know--namely, not merely that He was "the God of Israel," but that He was Jehovah, the true God.
Ezr 1:1, 2
shows that the correspondence of the event with the prediction had the desired effect on Cyrus.
which call . . . thy name--so long before designate thee by name
(Isa 43:1).
4
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4. （見
Isa 41:8;
Isa 43:14
的註解。）
surnamed——即被指定以執行我恢復猶大的計畫（見
Isa 44:5;
Isa 44:28;
Isa 45:1
的註解。）MAURER 在此如
Isa 44:5
譯作：「我以尊貴的名字稱呼你。」
hast not known me——指我呼召你擔此職之前；在神的呼召之後，居魯士確在某種程度上認識了祂
(Ezr 1:1-3).
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4. (See on
Isa 41:8;
Isa 43:14).
surnamed--that is, designated to carry out My design of restoring Judah (see on
Isa 44:5;
Isa 44:28;
Isa 45:1).
MAURER here, as in
Isa 44:5,
translates, "I have addressed thee by an honorable name."
hast not known me--previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree
(Ezr 1:1-3).
5
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5.
(Isa 42:8; 43:3, 11; 44:8; 46:9).
girded thee——相對於「我要鬆開列王的腰帶」
(Isa 45:1),
即在你面前堅固你，卻削弱他們。
though . . . not known me——
(Isa 45:4).
神在祂的選民認識祂之前就認識他們了
(Ga 4:9;
Joh 15:16).
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5.
(Isa 42:8; 43:3, 11; 44:8; 46:9).
girded thee--whereas "I will loose (the girdle off) the loins of kings"
(Isa 45:1),
strengthening thee, but enfeebling them before thee.
though . . . not known me--
(Isa 45:4).
God knows His elect before they are made to know Him
(Ga 4:9; Joh 15:16).
6
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6. 從日出之地到日落之處，即從東到西，整個可居的世界。此處不說「從北到南」，因為那樣不表示可居的世界，而「從東到西」則表示
(Ezr 1:1,
等等）。巴比倫——世界之都——征服耶路撒冷，以及居魯士傾覆巴比倫並恢復猶大人——他明確承認自己不過是神手中的工具——這些事件極為適合確保全世界承認耶和華為獨一真神。
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6. From the rising to the setting of the sun, that is, from east to west, the whole habitable world. It is not said, "from north to south," for that would not imply the habitable world, as, "from east to west" does
(Ezr 1:1,
&c.). The conquest of Jerusalem by Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, throughout the world, the acknowledgment of Jehovah as the only true God.
7
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7. form . . . create——yatzar，對既存之物質賦予「形態」。Bara，從無中「創造」那混沌黑暗的質料。
light . . . darkness——字面意義
(Ge 1:1-3)，
同時也是象徵：對居魯士是興盛，對巴比倫及將被征服的列國是災禍 [GROTIUS]⋯⋯以賽亞也暗指東方人關於兩個並存且永恆、彼此不斷爭鬥的原則之信念，即光或善、暗或惡，Oromasden 與 Ahrimanen。神在此相對立地主張祂對兩者的主權 [VITRINGA]。
create evil——非指道德上的惡
(Jas 1:13)，
而是與平行句中的「平安」相對，指戰爭、災禍
(比較
Ps 65:7;
Am 3:6).
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7. form . . . create--yatzar, to give "form" to previously existing matter. Bara, to "create" from nothing the chaotic dark material.
light . . . darkness--literally
(Ge 1:1-3),
emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanquished [GROTIUS] . . . Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oromasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both [VITRINGA].
create evil--not moral evil
(Jas 1:13),
but in contrast to "peace" in the parallel clause, war, disaster (compare
Ps 65:7; Am 3:6).
8
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8. Drop——即那使地肥沃的雨水
(Ps 65:12)。
skies——雲彩；低於「諸天」。
righteousness——即聖靈的霧露，使「義」得以「發生」。（見本節末尾）。
earth——比喻其上的人心，敞開以接受聖靈所賜的真理
(Ac 16:14)。
them——地與諸天。 HORSLEY 偏好譯作：「願地敞開，願救恩與公義生長出來；願它將其一併發出；我耶和華已創造他」
(Isa 45:13)。
MAURER 譯作：「願各樣的救恩（興盛）結實纍纍」
(Ps 72:3, 6, 7)。
從巴比倫歸回後宗教的復興，使先知聯想到彌賽亞福音的廣傳，尤其是在未來仍要來臨的日子；因此語言的超拔超越了僅適用於歸回後宗教狀況的層次。
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8. Drop--namely, the fertilizing rain
(Ps 65:12).
skies--clouds; lower than the "heavens."
righteousness--that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse).
earth--figuratively for the hearts of men on it, opened for receiving the truth by the Holy Ghost
(Ac 16:14).
them--the earth and the heavens. HORSLEY prefers: "Let the earth open, and let salvation and justice grow forth; let it bring them forth together; I the Lord have created him"
(Isa 45:13).
MAURER translates, "Let all kinds of salvation (prosperity) be fruitful"
(Ps 72:3, 6, 7).
The revival of religion after the return from Babylon suggests to the prophet the diffusion of Messiah's Gospel, especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return.
9
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9. 預見猶太人可能提出的反對：為何神容許他們被擄，又為何在恢復他們時，竟藉著外邦君王古列、而非猶太人
(Isa 40:27，
等等)，但主要且至終來說，是猶太人即將對神接納整個外邦世界作其屬靈以色列這項主權作為所提出的反對
(Isa 45:8，
指這福音的普世廣傳)，彷彿這是侵犯他們國家的特權；保羅正是如此引用
(Ro 9:4-8, 11-21)。
Let . . . strive——希伯來文中並無此字；宜作與「他」同位：「地上的瓦器中一塊瓦器碎片！」一個如瓦器碎片般脆弱無用的受造者，在其他同樣脆弱的之中，竟敢與造他的主爭論！英文譯本暗示人與人爭論是合宜的，與
2Ti 2:24
相反〔GESENIUS〕。
thy . . . He——你所造的豈能論你說：他……？
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9. Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew
(Isa 40:27,
&c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His spiritual Israel
(Isa 45:8,
referring to this catholic diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it
(Ro 9:4-8, 11-21).
Let . . . strive--Not in the Hebrew; rather, in apposition with "him," "A potsherd among the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! English Version implies, it is appropriate for man to strive with man, in opposition to
2Ti 2:24
[GESENIUS].
thy . . . He--shall thy work say of thee, He . . . ?
10
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10. 若一個在較不利環境中出生的孩子責備父母為何生他已是錯，更何況責備神對我們的作為。更當譯作「一位父……一位婦人」。猶太人認為自己獨為神的兒女，並因神也要接納外邦人而發怒。那已作父親的，有人對他說：你為何再生別的孩子呢？這人有禍了〔HORSLEY〕。
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10. If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, a fortiori, it is, to upbraid God for His dealings with us. Rather translate, "a father . . . a woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [HORSLEY].
11
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11. Ask . . . command——與其與我爭論我的旨意，你們的智慧在於藉禱告求，甚至吩咐我，只要為了我的榮耀與你們真正的益處
(Mr 11:24; Joh 16:23, 13，
本節後半；
1Jo 3:22)。
sons——
(Isa 54:13; Ga 3:26)。
work of my hands——屬靈上
(Eph 2:10)；
也指字面的以色列
(Isa 60:21)。
MAURER 將「吩咐」譯作交給我，在我對我眾子與我手所作之工的事上，憑我自己的旨意處置。LOWTH 以問句讀之：你們竟敢質問我、指揮我嗎（見
Isa 45:9, 10)？
若以諷刺的語氣取這些話，也是同樣的意思。但英文譯本最佳。
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11. Ask . . . command--Instead of striving with Me in regard to My purposes, your wisdom is in prayer to ask, and even command Me, in so far as it is for My glory, and for your real good
(Mr 11:24; Joh 16:23, 13,
latter part of the verse;
1Jo 3:22).
sons--
(Isa 54:13; Ga 3:26).
work of my hands--spiritually
(Eph 2:10);
also literal Israel
(Isa 60:21).
MAURER translates, instead of "command," Leave it to Me, in My dealings concerning My sons and concerning the work of My hands, to do what I will with My own. LOWTH reads it interrogatively, Do ye presume to question Me and dictate to Me (see
Isa 45:9, 10)?
The same sense is given, if the words be taken in irony. But English Version is best.
12
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12. 同樣基於神的全能以及隨之而來能賜任何請求之能力的禱告論證，也見於
Isa 40:26-31。
I, even my hands——希伯來文如此
(Ps 41:2)，
「你……你的手」（兩者皆為主格，同位語）。
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12. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in
Isa 40:26-31.
I, even my hands--so Hebrew
(Ps 41:2),
"Thou . . . thy hand" (both nominatives, in apposition).
13
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13. him——古列，為彌賽亞的預表；彌賽亞「無銀無價」地救贖撒但的俘虜
(Isa 55:1)，
「白白地」（無代價地）
(Isa 52:3; 61:1; Zec 9:11; Ro 3:24)。
in righteousness——為成就我公義的旨意（見
Isa 41:2；
Isa 42:6；
Jer 23:6 註釋）。
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13. him--Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price"
(Isa 55:1),
"freely" (gratuitously)
(Isa 52:3; 61:1; Zec 9:11; Ro 3:24).
in righteousness--to fulfil My righteous purpose (see on
Isa 41:2;
Isa 42:6;
Jer 23:6).
14
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14. 話語只是略略提及埃及、古實和西巴，他們作為贖價給了居魯士，代替他所釋放的以色列
（賽 43:3），
但主要且完全地描述外邦人歸入以色列
（徒 2:10、11，8:27-38），
特別是以色列未來復興之時
（賽 2:2， 14:1、2，19:18-22，60:3-14，49:23； 詩 68:31，72:10、11）。
勞碌——靠勞碌得來的財富
（耶 3:24）。
示巴人……身量高大——上埃及麥羅埃的人。HERODOTUS（3.30）稱古實人為「最高大的人」（參
賽 18:2；
代上 11:23）。
你——耶路撒冷（「我的城」，
賽 45:13）。
鎖鍊——
（詩 149:8）。
「聖徒要審判世界」
（林前 6:2），
並「用鐵杖管轄列國」
（亞 14:12-19； 啟 2:26、27）。
對於順從的人，「鎖鍊」將是彌賽亞容易的軛；正如「聖靈的寶劍」對信者為拯救，對不信者為定罪
（約 12:48； 來 4:12； 啟 19:15）。
神在你中間——
（耶 3:19）。
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14. The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored
(Isa 43:3),
but mainly and fully describes the gathering in of the Gentiles to Israel
(Ac 2:10, 11; 8:27-38),
especially at Israel's future restoration
(Isa 2:2; 14:1, 2; 19:18-22; 60:3-14; 49:23; Ps 68:31; 72:10, 11).
labour--wealth acquired by labor
(Jer 3:24).
Sabeans . . . of stature--the men of Meroe, in Upper Egypt. HERODOTUS (3.30) calls the Ethiopians "the tallest of men" (see on
Isa 18:2;
1Ch 11:23).
thee--Jerusalem ("my city,"
Isa 45:13).
in chains--
(Ps 149:8).
"The saints shall judge the world"
(1Co 6:2)
and "rule the nations with a rod of iron"
(Zec 14:12-19; Re 2:26, 27).
The "chains," in the case of the obedient, shall be the easy yoke of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever
(Joh 12:48; Heb 4:12; Re 19:15).
God is in thee--
(Jer 3:19).
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15. 你這位隱藏自己的神——HORSLEY 追隨耶柔米，將此解釋為埃及等國的認信，即神隱藏於耶穌的人形之中。宜作，與
賽 45:9、10
相連，先知思想神看似幽暗之謀劃的奇妙結局，暗示對那些妄自質疑神作為之人的責備
（賽 55:8、9； 申 29:29）。
信心即使在遮蔽之下，仍能辨出守約的「以色列的神、救主」
（賽 8:17）。
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15. God that hidest thyself--HORSLEY, after JEROME, explains this as the confession of Egypt, &c., that God is concealed in human form in the person of Jesus. Rather, connected with
Isa 45:9, 10,
the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings
(Isa 55:8, 9; De 29:29).
Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour"
(Isa 8:17).
16
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16. 羞愧——對從偶像得幫助的期望「落空」（參
賽 42:17；
詩 97:7）。
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16. ashamed--"disappointed" in their expectation of help from their idols (see on
Isa 42:17;
Psalm 97. 7).
17
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17. 在主裏——
（賽 45:24、25），
與連暫時幫助也不能賜的偶像相對
（賽 45:16）；
在耶和華裏有永遠的拯救
（賽 26:4）。
不至羞愧——與偶像崇拜者的厄運相對，他們在需要的時刻必「羞愧」（參
賽 45:16）。
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17. in the Lord--
(Isa 45:24, 25),
contrasted with the idols which cannot give even temporary help
(Isa 45:16);
in Jehovah there is everlasting salvation
(Isa 26:4).
not . . . ashamed--opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on
Isa 45:16).
18
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18.（參
賽 45:12）。
不是荒涼的，他創造它要成為可居住的——因此，猶太地在巴比倫之擄期間荒廢之後，必再被被擄者居住。猶太人從本節推論，復活之後大地必仍有人居住，因為沒有理由說那時大地比現在更應徒然存在
（彼後 3:13）。
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18. (See on
Isa 45:12).
not in vain, he formed it to be inhabited--Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall be inhabited, for there can be no reason why the earth should then exist in vain any more than now
(2Pe 3:13).
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19. 沒有……隱密——不像外邦神諭從黑暗的洞穴中以故意的含糊給出回應
（賽 48:16）。
基督明明引用這些話，藉此將自己與耶和華認同
（約 18:20）。
我沒有說……尋求……徒然——當我吩咐你們尋求我（耶和華確曾如此，
賽 45:11，
「求我」等），這不是為叫你們空手而歸
（申 32:47）。
特別是在以色列受試煉的時候，神日後為錫安的介入，明明被宣告為禱告的答覆
（賽 62:6、7-10； 詩 102:13-17、19-21）。
一切信徒——屬靈的以色列——也是如此。
公義——即真實的：不像外邦神諭那樣含糊的話，那些恰如其發出之「黑暗之處」的象徵。
正直——真實（參
賽 41:26）。
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19. not . . . secret--not like the heathen oracles which gave their responses from dark caverns, with studied obscurity
(Isa 48:16).
Christ plainly quotes these words, thereby identifying Himself with Jehovah
(Joh 18:20).
I said not . . . Seek . . . in vain--When I commanded you to seek Me (Jehovah did so,
Isa 45:11,
"Ask Me," &c.), it was not in order that ye might be sent empty away
(De 32:47).
Especially in Israel's time of trial, God's interposition, in behalf of Zion hereafter, is expressly stated as about to be the answer to prayer
(Isa 62:6, 7-10; Ps 102:13-17, 19-21).
So in the case of all believers, the spiritual Israel.
righteousness--that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered.
right--true (see on
Isa 41:26).
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20. 逃脫的列國——指列國中逃過居魯士所施行屠殺的人。如今你們終必看見「祈求不能拯救之神」的愚妄
(賽 45:16)。
最終所指的，乃是「前來攻擊耶路撒冷各國中所剩下的」
(亞 14:16)。
那時他們必全都歸順主
(賽 66:23, 24；耶 3:17；亞 8:20-23)。
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20. escaped of the nations--those of the nations who shall have escaped the slaughter inflicted by Cyrus. Now, at last, ye shall see the folly of "praying to a god that cannot save"
(Isa 45:16).
Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant
(Zec 14:16).
They shall then all be converted to the Lord
(Isa 66:23, 24; Jer 3:17; Zec 8:20-23).
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21. 向拜偶像者挑戰
(賽 41:1)。
一同商議——即商議為偶像崇拜辯護的最佳論據。
誰……從起初——
(賽 41:22, 23；
參見
賽 44:8 註釋)。
哪一個偶像行過神所行的事——即預言，首先關乎居魯士，最終關乎以色列將來的復興？以色列在居魯士之前的拜偶像，將在敵基督與背道之事上有其對應，而這些將在基督顯現之前發生。
公義……又是……救主——公義地持守應許，因此是祂百姓的救主。祂拯救所贖之民，不僅不與祂的公義或公正相矛盾，反而是其結果
(賽 42:6, 21； 詩 85:10, 11； 羅 3:26)。
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21. Challenge the worshippers of idols
(Isa 41:1).
take counsel together--as to the best arguments wherewith to defend the cause of idolatry.
who . . . from that time--
(Isa 41:22, 23;
see on
Isa 44:8).
Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation.
just . . . and . . . Saviour--righteous in keeping His promises, and therefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His righteousness, or justice, that He should save His redeemed
(Isa 42:6, 21; Ps 85:10, 11; Ro 3:26).
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22. 仰望……就必得救——第二個命令式表達了遵行第一個命令式後將隨之而來的結果
(創 42:18)；
「你們必蒙拯救」
(約 3:14, 15)。
民 21:9：
「凡被蛇咬的，一望這銅蛇就活了。」有什麼比仰望更簡單呢？不是做什麼，而是仰望救主
(徒 16:30, 31)。
信徒以信心——靈魂的眼——仰望。這仰望是轉向（參見旁註）神的仰望，視祂同時為「公義的又是救主」
(賽 45:21)，
即歸正的仰望
(詩 22:27)。
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22. Look . . . and be ye saved--The second imperative expresses the result which will follow obedience to the first
(Ge 42:18);
ye shall be saved
(Joh 3:14, 15).
Nu 21:9:
"If a serpent had bitten any man, when he beheld the serpent of brass he lived." What so simple as a look? Not do something, but look to the Saviour
(Ac 16:30, 31).
Believers look by faith, the eye of the soul. The look is that of one turning (see Margin) to God, as at once "Just and the Saviour"
(Isa 45:21),
that is, the look of conversion
(Ps 22:27).
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23. 指着自己起誓——相當於「我活著」，如
羅 14:11
所引用。又如
民 14:21。
神沒有更大的可以指著起誓，就指著自己起誓
(來 6:13, 16)。
話……憑公義——宜作「真理（參見
賽 45:19 註釋）
從我口中發出，（應許的）言語，並不返回（即不會被撤回）」〔LOWTH〕。但重音標記支持英文譯本。
舌頭……起誓——即向神作效忠的誓言，以祂為真正的王（參見
賽 19:18；
賽 65:16 註釋）。
尚待應驗
(亞 14:9)。
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23. sworn by myself--equivalent to, "As I live," as
Ro 14:11
quotes it. So
Nu 14:21.
God could swear by no greater, therefore He swears by Himself
(Heb 6:13, 16).
word . . . in righteousness--rather, "the truth (see on
Isa 45:19)
is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [LOWTH]. But the accents favor English Version.
tongue . . . swear--namely, an oath of allegiance to God as their true King (see on
Isa 19:18;
Isa 65:16).
Yet to be fulfilled
(Zec 14:9).
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24. 宜作「惟有在耶和華中人必論我說（此句為插入語），有公義」（包括救恩，
賽 45:21，
「是公義的神，又是救主」，
賽 46:13），
等〔MAURER〕。
能力——即拯救的能力。
人要來——那些曾抗拒神的人必帶著過去的悔意來到祂面前
(賽 19:22)。
羞愧——
(賽 45:16； 賽 54:17；41:11)。
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24. Rather, "Only in Jehovah shall men say of me (this clause is parenthetical), is there righteousness" (which includes salvation,
Isa 45:21,
"a just God and a Saviour,"
Isa 46:13),
&c. [MAURER].
strength--namely, to save.
shall men come--Those who have set themselves up against God shall come to Him in penitence for the past
(Isa 19:22).
ashamed--
(Isa 45:16; Isa 54:17; 41:11).
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25. 以色列……全體——指屬靈的以色列
(羅 2:29)
與按肉身的以色列，即最終的餘民——他們都要得救
(賽 45:17； 羅 11:26)。
稱義——藉基督的義與受死，被對待如同是義的
(耶 23:5)。
誇耀——字面意思是「歌唱」讚美祂
(耶 9:24； 林前 1:31)。
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25. all . . . Israel--the spiritual Israel
(Ro 2:29)
and the literal Israel, that is, the final remnant which shall all be saved
(Isa 45:17; Ro 11:26).
justified--treated as if they were just, through Christ's righteousness and death
(Jer 23:5).
glory--literally, "sing" in His praise
(Jer 9:24; 1Co 1:31).
Isa 45:1-25.
關於居魯士施行拯救的主題之延續。
Isa 45:1-7.
這七節本應附於前一章末尾，新的一章應從
Isa 45:8
「諸天哪，……」&c. 開始 [HORSLEY]。對彌賽亞拯救的引用，屢屲從巴比倫拯救之局部性、暫時性的細節中迸發而出，作為預言的最終目標。
1. his anointed——居魯士如此被稱，是因他在神的護理之下被分別為王，以成就祂的特殊旨意。波斯雖不膏立君王，但此語乃參照猶太人以膏立分別君王就任王職的慣例而用在他身上。
right hand . . . holden——出自攙扶軟弱之人、握住其右手的意象
(Isa 42:6).
subdue nations——即基利家人、敘利亞人、巴比倫人、呂底亞人、巴克特里亞人等；他的帝國從埃及與地中海延伸至印度洋，從埃塞俄比亞延伸至黑海。
loose . . . girdle loins——即解下腰間的帶子；使之軟弱。東方人寬鬆的外袍束緊腰間時，是力量與待命行動的象徵；不束帶時則表示軟弱
(Job 38:3; 12:21);
「鬆了 mighty 的腰帶」。我們讀到，在居魯士圍城之時，（伯沙撒）因見宮牆上神秘的手寫文字，其腰骨「好像鬆開」
(Da 5:6).
他在毫無戒備、未著戰袍之下被擒，此處早已預告。
to open . . . gates——巴比倫被攻取之夜，縱酒狂歡之中，從街道通往河邊的內門洞開；因幼發拉底河兩側各有城牆與門戶，若關閉，便會將入侵之軍困在河床中，巴比倫人便可輕易消滅他們。宮門也大開，於是城中各處皆可通行；而城區如此遼闊，住在邊陲之人在警報傳到宮殿中心之前便已被俘。
[HERODOTUS, 1.191].