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Isa 45:1-25.
英文原文
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].
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2. 弯曲……变为平直——
（赛 40:4），
更确切的译法是"使山岭变为平原"[LOWTH]，即为你扫除道路上一切拦阻的人与事。Keri本读法同于
赛 45:13
的"修平"（旁注）。
铜门——
（诗 107:16）。
希罗多德（1.179）记载，巴比伦有一百扇巨大的城门，城墙四面各设二十五扇，门扇与门柱全用铜制成。
铁杠——即门上用来闩闭的铁制门杠。
英文原文
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.
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3. 暗中的宝物——即藏于地下的宝物，这是东方常见的做法。术士们自称能指出这些宝物所在；为反对他们的虚妄，神说他必将隐秘的宝物真地赐给居鲁士
（耶 50:37；
51:13）。
PLINY（《自然史》33:3）记载，居鲁士从征伐亚洲所得有三万四千磅金子，另加金瓶，以及五十万他连得银子，还有重十五他连得的塞米拉米斯金杯。
使你知道——即不仅知道他是"以色列的神"，更知道他是耶和华，独一的真神。
拉 1:1, 2
表明，事情照预言应验，确对居鲁士产生了预期的果效。
题……你的名——即许久以前便以名指称你
（赛 43:1）。
英文原文
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).
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4. （见
赛 41:8； 赛 43:14
注释）。
提……的名——即指定他执行我恢复犹大的计划（见
赛 44:5； 赛 44:28； 赛 45:1
注释）。
MAURER在此处如
赛 44:5
一样译作"我已经以尊贵的名称呼你"。
不认识我——指我召你担任此职之前；神呼召之后，居鲁士确实在某种程度上认识他
（拉 1:1-3）。
英文原文
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).
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5.
（赛 42:8； 43:3, 11； 44:8； 46:9）。
给你束腰——"我必解开列王腰间的带子"
（赛 45:1），
即在你面前坚固你，削弱他们。
虽然……不认识我——
（赛 45:4）。
神在被选者认识他之前，早已认识他们
（加 4:9； 约 15:16）。
英文原文
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).
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6. 从日出到日落，即从东到西，指整个可居住的世界。此处不说"从北到南"，因那样并不含可居住的世界之意，而"从东到西"则有
（拉 1:1
等）。耶路撒冷被巴比伦——世界之都——所攻取，以及巴比伦被居鲁士倾覆、犹太人蒙居鲁士恢复——他明说自己不过是神手中的器皿——这些事极其适合在全世界确立耶和华为独一真神的承认。
英文原文
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.
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7. 造……造作——yatzar，赋予先已存在的物质以"形态"。Bara，从无中"创造"那混沌幽暗的物质。
光……暗——字面之意
（创 1:1-3），
亦有象征意义：对居鲁士而言是兴旺，对巴比伦及将被征服的列国则是灾祸[GROTIUS]……以赛亚亦影射东方宗教中两个并存、永远相争的永恒原理——光或善，与暗或恶，即Oromasden与Ahrimanen。神在此处宣告他对两者的至高主权，以示对立[VITRINGA]。
造灾祸——并非道德上的恶
（雅 1:13），
而是与平行句中的"平安"相对，指战争、灾祸
（参
诗 65:7； 摩 3:6）。
英文原文
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).
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8. 滴——即滋润的雨水
（诗 65:12）。
云——即云彩；低于"诸天"。
公义——即圣灵的甘露，借此"公义"必"一同发生"。（参本节末句）。
地——比喻地上的人心，为圣灵敞开以领受真理
（徒 16:14）。
它们——即地与诸天。HORSLEY更倾向于："愿地开裂，让救恩与公义长出；愿它们一同发生*；我耶和华已经造了他"
（赛 45:13）。
MAURER译作"愿各种救恩（兴旺）结实丰盛"
（诗 72:3, 6, 7）。
从巴比伦归回之后的宗教复兴，启发先知论及弥赛亚福音的广传，尤其在未来之日；因此这里言语的格调高于归回之后宗教状况所适用的程度。
英文原文
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.
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9. 预料犹太人可能提出的反对：为何神允许他们被掳，以及他恢复他们时为何借外邦君王古列而非犹太人
（赛 40:27等等），
但主要是并最终是，犹太人即将对神以主权行动接纳整个外邦世界为其属灵以色列所提出的反对
（赛 45:8，
指这福音的大公扩散），视之为对他们民族特权的侵犯；所以保罗明确引用
（罗 9:4-8, 11-21）。
让……争斗——希伯来文无此意；而是与「他」同位，「地上瓦片中的瓦片！」一个如同破器皿碎片般脆弱无用的受造物，在同样如此的瓦片中，竟敢与其造物主争斗！英文译本暗示人与人争斗是合适的，这与
提后 2:24
相反[GESENIUS]。
你的……他——你所造的物岂能论到你说他……？
英文原文
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 . . . ?
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10. 若一个在不利环境中出生的孩子责备父母给了他生命是错的，更何况责备神对我们一切的作为呢。应译为「一个父……一个妇人」。犹太人自认为是神独一的儿女，因神也收纳外邦人而愤怒。祸哉，那对一个已经是父亲的人说：你为何再生别的儿女？[HORSLEY]。
英文原文
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].
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11. 求……吩咐——与其在我的旨意上与我争论，你们的智慧倒在于祷告求，甚至吩咐我，只要是关乎我的荣耀和你们真正的益处
（可 11:24； 约 16:23, 13节后半； 约一 3:22）。
众子——
（赛 54:13； 加 3:26）。
我手所造的——属灵上
（弗 2:10）；
也指字面的以色列
（赛 60:21）。
MAURER 不译为「吩咐」，而译为交托给我，让我在我对我众子和我手所造之物的处理上，随我自己的旨意而行。LOWTH 以疑问式读作：你们敢质问我并对我发号施令吗（见
赛 45:9, 10）？
若以反语理解，意思相同。但英文译本最好。
英文原文
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.
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12. 同样为祷告的论证，从神的全能以及因此能赐予任何祈求的能力而来，也见于
赛 40:26-31。
我，我手——如此希伯来文
（诗 41:2），
「你……你的手」（两个均为同位主格）。
英文原文
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).
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13. 他——古列，弥赛亚的预表，他「不用银子、不用价值」救赎撒但的俘虏
（赛 55:1），
「白白地」（无偿地）
（赛 52:3; 61:1； 亚 9:11； 罗 3:24）。
因我的公义——成就我公义的旨意（见
赛 41:2；
赛 42:6；
耶 23:6）。
英文原文
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).
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14. 此处经文只是简略提及埃及、古实和西巴，作为代替以色列被交给古列为赎价（古列恢复了以色列）
（赛 43:3），
但主要且充分地描述外邦人归入以色列
（徒 2:10, 11; 8:27-38），
尤其在以色列将来复兴之时
（赛 2:2； 14:1, 2; 19:18-22; 60:3-14; 49:23； 诗 68:31; 72:10, 11）。
劳碌得来的——借劳碌获得的财富
（耶 3:24）。
身量高大的示巴人——上埃及麦罗埃的居民。 HERODOTUS（3.30）称古实人为「最高之人」（见
赛 18:2
注解；
代上 11:23）。
你——耶路撒冷（「我的城」
赛 45:13）。
带着锁链——
（诗 149:8）。
「圣徒要审判世界」
（林前 6:2），
并「用铁杖辖管列国」
（亚 14:12-19； 启 2:26, 27）。
在顺从者身上，「锁链」是弥赛亚的容易的轭；正如「圣灵的剑」对信者乃是拯救，对不信者则是定罪
（约 12:48； 来 4:12； 启 19:15）。
神在你中间——
（耶 3:19）。
英文原文
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. 隐藏自己的神——HORSLEY 据 JEROME 解释，这是埃及等国的认信，承认神以人的样式隐藏在耶稣里。更确切的解释是，与
赛 45:9, 10
相连：先知默想神看似幽暗的旨意所成就的奇妙结局，暗示对那些妄自质疑神作为之人的谴责
（赛 55:8, 9； 申 29:29）。
信心即使在帕子之下，仍能辨认出那守约的「以色列的神、救主」
（赛 8:17）。
英文原文
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).
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16. 羞愧——对他们从偶像得帮助的期望「失望」（见
赛 42:17
注解；
诗篇 97:7）。
英文原文
16. ashamed--"disappointed" in their expectation of help from their idols (see on
Isa 42:17;
Psalm 97. 7).
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*17. 在主里——
（Isa 45:24, 25)，
与偶像相对——偶像连暂时的帮助也不能给
（Isa 45:16)；
在耶和华里才有永远的救恩
（Isa 26:4)。
不至羞愧——与偶像者的命运相反，他们在急难之时必"羞愧"（见
Isa 45:16
的注释)。
英文原文
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).
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*18. （见
Isa 45:12
的注释)。
不是荒凉——祂创造它要给人居住。所以犹大在巴比伦之囚期间荒凉，必再由被掳者居住。犹太人从本节推论，复活之后地必仍有人居住，因为地那时之存在不应徒然，正如现在一样
（2Pe 3:13)。
英文原文
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. 不是……暗中——不像外邦神谕从幽暗洞穴中以故意的晦涩发出回应
（Isa 48:16)。
基督明确引用这些话，借此将自己与耶和华认同
（Joh 18:20)。
我没有说……寻求……徒然——我吩咐你们寻求我（耶和华如此行，
Isa 45:11，
"求我"等），不是为叫你们空手而回
（De 32:47)。
尤其在以色列受试炼之时，神将来为锡安的干预，明说是祷告的回应
（Isa 62:6, 7-10；
Ps 102:13-17, 19-21)。
一切信者——属灵的以色列——也是如此。
公义——即真实的事：不用外邦回应那样含糊的话，那种回应恰当地以发出它们的"幽暗之处"为象征。
正——真实（见
Isa 41:26
的注释)。
英文原文
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. 逃脱的列国人——列国中逃避居鲁士所降之杀戮的人。如今你们终必看见"祈祷不能拯救之神的"愚妄
（Isa 45:16)。
最终所指，是"凡来到攻击耶路撒冷列国中所剩下的人"
（Zec 14:16)。
他们那时都要归向主
（Isa 66:23, 24；
Jer 3:17；
Zec 8:20-23)。
英文原文
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. 挑战拜偶像者
（Isa 41:1)。
一同商议——商议用以维护偶像崇拜之理的最佳论据。
谁……从那时——
（Isa 41:22, 23；
见
Isa 44:8
的注释)。
哪一个偶像行了神所行的，即预言——首先论居鲁士；最终论以色列将来的复兴？以色列在居鲁士之前的拜偶像，将在敌基督和背叛中有其对应，那背叛要在基督显现之前发生。
公义……和……救主——守祂应许的公义者，因此是祂百姓的救主。祂的公义或公正不仅不与祂拯救所赎之人矛盾，反而是其结果
（Isa 42:6, 21；
Ps 85:10, 11；
Ro 3:26)。
英文原文
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——第二个命令式表示遵行第一个命令之后的结果
（Ge 42:18)；
"你们就必得救"
（Joh 3:14, 15)。
Nu 21:9：
"凡被蛇咬的，一望铜蛇就活了"。有什么比一望更简单？不是做什么，而是仰望救主
（Ac 16:30, 31)。
信者以信心——灵魂的眼——仰望。那望是转向（见边注)神之人的望，祂既是"公义者"又是"救主"
（Isa 45:21)，
即归信之望
（Ps 22:27)。
英文原文
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——相当于"我活着"，如
Ro 14:11
所引。如
Nu 14:21。
神没有更大的可以指着他起誓，所以指着自己起誓
（Heb 6:13, 16)。
话……公义——更恰当作"真理（见
Isa 45:19
的注释)从我口中发出，这话（应许），并不返回（即不收回）" [LOWTH]。但重音符号支持英文钦定本。
舌……起誓——即效忠神为他们真正的君王（见
Isa 19:18；
Isa 65:16
的注释)。
尚待应验
（Zec 14:9)。
英文原文
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. 更恰当作"惟独在耶和华里面，人才论我*（此子句为括号）有公义"（包括拯救，
Isa 45:21，
"一位公义的神，又是救主"，
Isa 46:13)
等 [MAURER]。
能力——即拯救的能力。
人要来——那些曾抵挡神的人必为过去悔改而来到祂面前
（Isa 19:22)。
羞愧——
（Isa 45:16；
Isa 54:17; 41:11)。
英文原文
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. all . . . Israel——指属灵的以色列
(Ro 2:29)
与字面的以色列，即最终蒙全数拯救的余民
(Isa 45:17； Ro 11:26)。
justified——藉着基督的义与受死，被看待如同是义的
(Jer 23:5)。
glory——字面意为"唱诗"赞美祂
(Jer 9:24； 1Co 1:31)。
英文原文
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).
赛 45:1-25。
继续论居鲁士的拯救。
赛 45:1-7。
这七节本应附于上一章之末，新的一章应从
赛 45:8
"诸天哪……"开始[HORSLEY]。论弥赛亚拯救的提及，常从论脱离巴比伦之拯救的那些局部而暂时的细节中迸发出来，因为那是预言最终的伟大目标。
1. 受膏者——居鲁士如此被称为，是因他蒙神护理分别出来作王，以成就祂特殊的目的。虽然波斯诸王并不受膏，但这用语是参照犹太人藉膏抹分别君王就任王职的惯例而应用于他的。
右手……扶住——取自扶持软弱之人握其右手的意象
（赛 42:6）。
使列国降伏——即基利家人、叙利亚人、巴比伦人、吕底亚人、巴克特里亚人等；他的帝国从埃及和地中海延伸到印度洋，从埃塞俄比亚延伸到黑海。
松开……腰带——即解下腰间的腰带；从而使其无力。东方人宽松的外袍束紧腰间时，是力量与随时行动的象征；不束带则表示软弱
（伯 38:3；12:21）；
"放松有力之人的腰带"，"松开强士的带子"（旁注）。我们读到，在居鲁士围城之时，
（但 5:6）
（伯沙撒的）腰骨好像脱节，那是因看见宫墙上神秘字迹的缘故。他未及装备而猝不及防地被擒，在此预先宣告。
打开……城门——在巴比伦被攻取之夜的狂欢中，从街道通向河流的内城门敞开着；因为幼发拉底河两岸都有带门的城墙，若将门关上，便能把入侵的大军困在河床中，巴比伦人便可轻易消灭他们。此外，宫门也敞开着，以致城的各处都可通行；城如此之大，以致住在边缘的人在警报传到宫城中心之前，已被俘了。
[HERODOTUS, 1.191]。