I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath.
Parallel Translations
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I have sworn by myself. The word has gone out of my mouth in righteousness, and will not be revoked, that to me every knee shall bow, every tongue shall take an oath.
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I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
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By Myself have I sworn, the word is gone forth from My mouth in righteousness, and shall not come back, that unto Me every knee shall bow, every tongue shall swear.
Cross-references (20)
Passages linked to Isaiah 45:23 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Philippians 2:10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
- Romans 14:10-12 But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. For it is written, “ ‘As I live,’ says the Lord, ‘to me every knee will bow. Every tongue will confess to God.’ ” So then each one of us will give account of himself to God.
- Isaiah 55:11 so is my word that goes out of my mouth: it will not return to me void, but it will accomplish that which I please, and it will prosper in the thing I sent it to do.
- Hebrews 6:13-18 For when God made a promise to Abraham, since he could swear by no one greater, he swore by himself, saying, “Surely blessing I will bless you, and multiplying I will multiply you.” Thus, having patiently endured, he obtained the promise. For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath, that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
- Deuteronomy 6:13 You shall fear Yahweh your God; and you shall serve him, and shall swear by his name.
- Psalms 63:11 But the king shall rejoice in God. Everyone who swears by him will praise him, for the mouth of those who speak lies shall be silenced.
- Isaiah 45:19 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, Yahweh, speak righteousness. I declare things that are right.
- Isaiah 65:16 so that he who blesses himself in the earth will bless himself in the God of truth; and he who swears in the earth will swear by the God of truth; because the former troubles are forgotten, and because they are hidden from my eyes.
- Psalms 132:2 how he swore to Yahweh, and vowed to the Mighty One of Jacob:
- Isaiah 44:3-5 For I will pour water on him who is thirsty, and streams on the dry ground. I will pour my Spirit on your descendants, and my blessing on your offspring: and they will spring up among the grass, as willows by the watercourses. One will say, ‘I am Yahweh’s;’ and another will be called by the name of Jacob; and another will write with his hand ‘to Yahweh,’ and honor the name of Israel.”
- Genesis 22:15-18 Yahweh’s angel called to Abraham a second time out of the sky, and said, “ ‘I have sworn by myself,’ says Yahweh, ‘because you have done this thing, and have not withheld your son, your only son, that I will bless you greatly, and I will multiply your offspring greatly like the stars of the heavens, and like the sand which is on the seashore. Your offspring will possess the gate of his enemies. All the nations of the earth will be blessed by your offspring, because you have obeyed my voice.’ ”
- Genesis 31:53 The God of Abraham, and the God of Nahor, the God of their father, judge between us.” Then Jacob swore by the fear of his father, Isaac.
- Numbers 23:19 God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and will he not do it? Or has he spoken, and will he not make it good?
- 2 Chronicles 15:14-15 They swore to Yahweh with a loud voice, with shouting, with trumpets, and with cornets. All Judah rejoiced at the oath, for they had sworn with all their heart, and sought him with their whole desire; and he was found by them. Then Yahweh gave them rest all around.
- Nehemiah 10:29 joined with their brothers, their nobles, and entered into a curse, and into an oath, to walk in God’s law, which was given by Moses the servant of God, and to observe and do all the commandments of Yahweh our Lord, and his ordinances and his statutes;
- Isaiah 19:18-21 In that day, there will be five cities in the land of Egypt that speak the language of Canaan, and swear to Yahweh of Armies. One will be called “The city of destruction.” In that day, there will be an altar to Yahweh in the middle of the land of Egypt, and a pillar to Yahweh at its border. It will be for a sign and for a witness to Yahweh of Armies in the land of Egypt; for they will cry to Yahweh because of oppressors, and he will send them a savior and a defender, and he will deliver them. Yahweh will be known to Egypt, and the Egyptians will know Yahweh in that day. Yes, they will worship with sacrifice and offering, and will vow a vow to Yahweh, and will perform it.
- Jeremiah 49:13 For I have sworn by myself,” says Yahweh, “that Bozrah will become an astonishment, a reproach, a waste, and a curse. All its cities will be perpetual wastes.”
- Romans 11:4 But how does God answer him? “I have reserved for myself seven thousand men who have not bowed the knee to Baal.”
- Jeremiah 22:5 But if you will not hear these words, I swear by myself,” says Yahweh, “that this house will become a desolation.” ’ ”
- Amos 6:8 “The Lord Yahweh has sworn by himself,” says Yahweh, the God of Armies: “I abhor the pride of Jacob, and detest his fortresses. Therefore I will deliver up the city with all that is in it.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain That is, that the thing which I have promised…
That is, that the thing which I have promised shall be faithfully performed.
The knowledge of God and the true worshipping shall be through all the world, Rom. 14:11; Phil. 2:10, whereby he signifieth that we must not only serve God in heart, but declare the same also by outward profession.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Isa 45:23 I have sworn by myself, the word…
Isa 45:23 I have sworn by myself, the word is gone out of my mouth [in] righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.
Ver. 23. That unto me every knee.] I will be known and obeyed all the world over, sc., by Christians. Of the Jews Jerome noteth, quod mentis superbiam demonstrantes genu non flectunt, that they bow not the knee in God’s service, but only stand up at times.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain I have sworn by myself, which is the highest…
I have sworn by myself, which is the highest and most solemn oath that is possible, Heb 6:13, and therefore signifies that the matter here sworn is of an extraordinary importance.
The word is gone out of my mouth in righteousness; it is not a vain word rashly uttered, and afterwards never remembered nor observed, but what I sincerely speak, and will most faithfully and infallibly perform.
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Shall not return, to wit, unto me void, or without effect, as this phrase is more fully delivered, Isa 55:11. It is a metaphor from ambassadors, who sometimes return to their princes without any success in their business.
Unto me every knee shall bow, every tongue shall swear; not only the Jews, but a people of all nations, shall worship me, and submit to my laws; which is signified by an outward act, the bowing of the knee, Which is a posture of reverence and subjection; and by one eminent part of God’s worship, which is swearing by his name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain I have sworn by myself,.... Christ being the true…
I have sworn by myself,.... Christ being the true God, he could swear by no greater, Heb 6:13, this shows that what follows, and is here sworn unto, is of great importance, and strictly true, and would certainly be accomplished:
the word is gone out of my mouth in righteousness; both what goes before, that such that look unto him shall be saved; and also what follows, concerning the subjection of every creature to him; this was what he had resolved in his mind, and declared in his word, by promise and prophecy, should be; and as it was agreeably to truth and justice, it should certainly, and in faithfulness, be performed, and shall not return void and without effect, but be exactly and punctually accomplished:
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that unto me every knee shall bow, every tongue shall swear; that is, everyone, or at least the generality of mankind, shall be subject to Christ, embrace his Gospel, submit to his ordinances, profess his name, and serve and worship him; this will be when the fulness of the Gentiles is brought in, and the Jews are converted: the apostle quotes this passage, and applies it to the judgment day, when all, whether they will or not, shall confess that Christ is God, which he so often asserts in this context; see Rom 14:10.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In righteousness - It is what I will faithfully…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 23. I have sworn by myself] במימרי bemeymri,…
Verse 23. I have sworn by myself] במימרי bemeymri, by my WORD: and the word - פתגם pithyam, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Isa 45:23. I have sworn by myself — Which…
Isa 45:23. I have sworn by myself — Which is the highest and most solemn oath possible, Heb 6:13; and therefore signifies that the matter, thus confirmed, is of extraordinary importance. The word is gone out of my mouth in righteousness — It is what I will faithfully perform. And shall not return — Namely, unto me void, or without effect, as this phrase is more fully delivered, Isa 55:11. It is a metaphor taken from ambassadors, who sometimes return to their princes without any success in their business. That unto me every knee shall bow — Not only the Jews, but all nations shall worship me, and submit to my laws: which is signified by the bowing of the knee, a posture of reverence and subjection, and by one eminent part of God’s worship, swearing by his name. Surely shall one say — Or, shall he say, each or every one of these, who, he now declared, should bow their knees to God, &c. In the Lord — Hebrew, Jehovah. By, or from God alone, or the Messiah, who is the true Jehovah as well as man; have I righteousness — To justify me from all things, from which I could not be justified by the law of Moses. See Act 13:39. This plainly points us to the Messiah, whose very name is the Lord our righteousness, Jer 23:6; and whose great business it was to bring in everlasting righteousness, Dan 9:24; and who of God is made unto us righteousness, 1Co 1:30. And strength — Support and assistance to bear all my burdens, overcome all my enemies, and perform all my duties. The sense is, The Gentiles shall expect and obtain from Christ both justification, or forgiveness of sins by his blood, and sanctification by his Spirit. Even to him shall men come — The Gentiles shall come to Christ, either, 1st, By constraint, or necessity, to be judged by him at the last day: or, 2d, Willingly by prayer to seek, and by faith to receive, righteousness and strength from him. Coming to Christ is put for believing on him, Mat 11:28; John 5:50, and Joh 6:35-37, and elsewhere. And, or, but, all that are incensed against him — All his implacable enemies shall be brought to shame and punishment.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain I have sworn by myself - This verse contains…
I have sworn by myself - This verse contains a fuller statement of the truth intimated in the previous verse, that the benefits of salvation should yet be extended to all the world. It is the expression of God’s solemn purpose that all nations should yet be brought to acknowledge him, and partake of the benefits of the true religion. The expression, ‘I have sworn by myself,’ denotes a purpose formed in the most solemn manner, and ratified in the most sacred form. God could swear by no greater Heb 6:13, Heb 6:16; and this, therefore, is the most solemn assurance that could be possibly given that the purpose which he had formed should be executed. To swear by himself is the same as to swear by his life, or to affirm solemnly that the event shall as certainly occur as that he exists. The same idea is often expressed by the phrase, ‘as I live.’ See a parallel declaration in Num 14:21 : ‘But as truly as I live, all the earth shall be filled with the glory of the Lord’ (compare Num 14:28; Isa 49:18; Jer 22:24; Eze 5:11; Eze 14:16, Eze 14:18, Eze 14:20; Zep 2:9; Rom 14:11). This passage is quoted by Paul in Rom 14:11, where the phrase, ‘I have sworn by myself’ is rendered, ‘as I live, saith the Lord,’ showing that they are equivalent expressions.
The word is gone out of my mouth - The Septuagint renders this, ‘Righteousness shall proceed from my mouth, my words shall not return.’ Lowth renders it, ‘Truth is gone forth from my mouth; the word, and it shall not be revoked.’ Jerome, ‘The word of righteousness has gone forth from my mouth, and shall not return.’ Rosenmuller accords with the interpretation a of Lowth. Probably the correct translation is ‘righteousness’ (that is, the righteous sentence, or purpose, where the word צדקה tsedâqâh is used in the sense of truth, see Isa 45:19), has gone out of my mouth, the word (that is, the promise), and it shall not return.’ In this construction the י (y) before לא lo' has the force of a relative pronoun, and is to be referred to דבר dâbâr, ‘the word.’ The sense is, that God had spoken it, and that all which he has spoken shall certainly be fulfilled. The fact that the declaration has once passed his lips, is full proof that the purpose shall be accomplished. This is not to be understood of any promise which he had made before, but it is a solemn declaration which he now makes by the prophet.
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That unto me every knee shall bow - To bow or bend the knee, is indicative of homage or adoration; and the idea is, that all should yet acknowledge him to be God (see the note at Rom 14:11). The ancient mode of offering adoration, or of paying homage, was to place the knee on the ground, and then slowly to incline the body until the head touched the earth. This is practiced now in eastern countries (compare Gen 41:43; 1Ki 19:18; 2Ch 6:13; Mat 27:29; Rom 11:4; Phi 2:10; Eph 3:14). The obvious and proper signification of this is, that the time would come when God would be everywhere acknowledged as the true God. It refers therefore to the future period of glory on the earth, when all people shall have embraced the true religion, and when idolatry shall have come to an end.
Every tongue shall swear - This expression is evidently taken from the practice of taking an oath of allegiance to a sovereign, and here means that all would solemnly acknowledge him to be the true God, and submit themselves to his government and will. See the phrase explained in the the note at Isa 19:18. That this refers to the Messiah and his times, is apparent from the fact that it is twice referred to by the apostle Paul, and applied by him to the Lord Jesus and his religion Rom 14:11; Phi 2:10. It is a glorious promise which remains yet to be fulfilled, and there is no promise in the Bible more certain than that this earth shall yet be filled with the knowledge of the true God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Myself, having none greater, Hebrews vi. 13. --- Justice:…
Myself, having none greater, Hebrews vi. 13. --- Justice: sure. --- To me. All that are born belong to me. The Jewish women had seldom recourse to midwives, (Exodus i. 19., and 1 Kings iv. 19.; Calmet) no more than the Ethiopians. (Ludolf. i. 14.) --- Swear, by the true God. (Haydock) --- Oaths on proper occasions, honour him, Deuteronomy vi. 13. Nothing could be spoken more plainly of the Gentiles’ conversion.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain sworn by myself--equivalent to, "As I live," as Rom…
sworn by myself--equivalent to, "As I live," as Rom 14:11 quotes it. So Num 14:21. God could swear by no greater, therefore He swears by Himself (Heb 6:13, Heb 6:16).
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.
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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 (Zac 14:9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 23. Unto me — To God as supreme. His…
23. Unto me — To God as supreme. His claim cannot be set aside.
Every knee shall bow — Thus acknowledging him as the only supreme One.
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Every tongue shall swear — Same idea made lucid to all. Every being in the universe shall make confession, having the character of an oath, that Jehovah is all-supreme, righteous, just, yet merciful. Angels, devils, and men, shall confess. The reader will recall St. Paul’s use of this passage (Rom_14:11) to show how all men shall confess accountability to God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 23. By myself have I sworn] Cf. Gen_22:16; Jer_22:5;…
23. By myself have I sworn] Cf. Gen_22:16; Jer_22:5; and see Heb_6:13. The form of Jehovah’s oath by Himself is given in ch. Isa_49:18, “as I live, saith Jehovah.”
the word is gone out &c.] Or, as R.V. marg.: righteousness is gone forth from my mouth, a word which (lit. “and it”) shall not return (cf. ch. Isa_55:10 f.).
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righteousness here means that which shall be verified,—a word to which the deed will correspond.
every knee shall bow (in homage, 1Ki_19:18), every tongue shall swear (fealty, ch. Isa_19:18)]. The reading “confess” is substituted for “swear” in some codices of the LXX., as in Rom_14:11, Php_2:10-11.
24, 25 express the faith of the religious community of the future.
Surely, shall one say, in the Lord &c.] Better: Only in Jehovah, shall one say, &c. The R.V. gives a different turn to the thought by including the word for “to me” in the parenthesis (“shall one say to me” [marg. “of me”]); while the A.V. treats it as part of the main sentence (“there is to me,” i.e. “I have”). On the former view righteousness and strength are divine attributes; on the latter they are blessings bestowed by Jehovah on men. The rendering of A.V. is preferable, although it is opposed to the Hebr. accents.
righteousness] lit. “righteousnesses,” the idea being intensified by the plural. It is often used of the mighty acts of Jehovah, the individual instances in which His righteous character is manifested (1Sa_12:7; Mi. Isa_6:5; Psa_71:15 ff. &c.); here in like manner it must denote the experiences through which a right relation to God is verified. The parallelism with “strength” shews that it is almost identical with salvation or victory (see on ch. Isa_41:2 and Isa_46:13).
even to him … ashamed] to him shall one come &c.; or, to him shall come with shame all that were incensed (Isa_41:11) against him. The verb “be ashamed” seems merely to be a qualification of “shall come.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (23) I have sworn by myself.—The highest conceivable form…
(23) I have sworn by myself.—The highest conceivable form of asseveration (Gen_22:16; Jer_22:5; Heb_6:13).
Unto me every knee shall bow.—The faith of Israel becomes the religion of mankind, though, from the prophet’s standpoint, Israel does not lose its distinctive nationality. We note the application of the words to the Christ in Php_2:10; Rom_14:11.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I have sworn by myself. (comp. Gen_22:17 Jer_22:5 Jer_49:15)…
I have sworn by myself. (comp. Gen_22:17 Jer_22:5 Jer_49:15) "God swears "by himself," because he can swear by no greater". (Heb_6:13) He condescends, for man"s sake, to confirm in this way promises that are exceedingly precious. (see the Homiletics on Isa_14:24) The word is gone out of my mouth in righteousness. So Dr. Kay and Mr. Cheyne (comp. ver. 19, "I the Lord speak righteousness"). And shall not return; i.e. shall not be withdrawn or retracted. God"s gifts and promises are "without repentance." Every knee shall bow, every tongue shall swear. This universal turning to God belongs to the final Messianic kingdom, prophesied in Isa_2:2-4 Isa_11:6-9 Isa_35:1-10 Isa_65:17-25 Isa_66:18-23; and also by Daniel (Dan_7:9-14) and St. John the Divine. (Rev_21:1-4) The entire destruction of God"s enemies is to take place previously. (Rev_19:17-21)
The Lord"s final triumph.
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It should be noticed that "kneeling" and "swearing to" are acts of homage and fealty; and they are so used in this passage. Php_2:10. Still we "swear" allegiance to a sovereign. "If the heart be brought into obedience to Christ, and made willing in the day of his power, the knee will bow to him in humble adoration and addresses, and in cheerful obedience to his commands, submission to his disposals, and compliance with his will in both; and the tongue will swear to him, will lay a bond upon the soul to engage it for ever to him." The point suggested for illustration is this How can the faith of Israel claim to be the universal religion for mankind? The answer is that, beneath its forms and ceremonials, which were but illustrations of its truths, it holds all the absolute essentials of religion, and these can gain varied expression, to suit the genius of all races, in all climes and periods. These essentials are
I THE TRUTH THAT THERE IS ONE GOD, AND HE IS A SPIRITUAL BEING.
II THE FACT THAT THIS ONE GOD HAS REVEALED HIS WILL.
III THE DEMAND THAT THIS ONE GOD SHOULD BE HONOURED BY MAN"S FAITH AND SERVED BY MAN"S RIGHTEOUSNESS. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain (Missionary Sermon.)
CHRIST’S DOMINION
(Missionary Sermon.)
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Isa_45:23. I have sworn by Myself, &c.
To “bow the knee” is to render homage as to a king. To “swear” is formally to accept and profess allegiance. It supposes a monarch. The text finds its fulfilment in Christ, and is applied to Him (Rom_14:11; Php_2:9-11). It sets forth the glory of His dominion.
I. THE RIGHTEOUSNESS WITH WHICH IT IS CONSTITUTED.
By His Godhead, He has a right to the allegiance of all His creatures. His dominion over them can never be relinquished. When such as have rebelled return to their allegiance, they restore the right which has been unjustly withheld.
But He has acquired the right of supremacy over the mediatorial kingdom by His mediatorial work. His death on the Cross acquired it. The passage already named from the Epistle to the Philippians, with others, traces the Redeemer’s exaltation to His atoning death. One who has well executed the earlier stages of a great work is likely to be entrusted with its completion. Joseph was the most likely to carry into effect the plans he had indicated to Pharaoh.
II. THE UNIVERSE TO WHICH IT WILL BE EXTENDED.
The terms here and elsewhere are universal. The corresponding passages enter into detail. They specify the world, heaven, the unseen realm of spirits.
1. The inanimate and irrational parts of creation are unconsciously subordinated to His authority. The dominion over the inferior creation was given to the first man. It was weakened by the Fall. Restored and realised in Christ (Psa_8:4-8; Heb_2:6-9). It will be consummated at the resurrection (Rom_8:19-23). They are mixed up with man from the beginning. Therefore subordinated to Christ.
2. The holy and the renewed parts of the universe are willingly subordinated to His authority.
(1.) Holy angels (Isaiah 6, compared with Joh_12:41; Eph_1:20-23). They ministered to Him on earth. Would have come in legions to save Him from death, had He willed. An army always at His command. They are ministering spirits to the heirs of salvation. Beautiful doctrine of their perpetual environment. It is a consolatory thought in perilous crises.
(2.) Renewed men. His dominion over them is a spiritual dominion. He reigns in their hearts. Because of what He has done for them, and because of what He is, they love Him. Therefore they willingly subject themselves to His authority. They are zealous for His honour. They stand up for Him against the world’s hostility.
3. The hostile and impenitent part of mankind will be eventually subordinated to His authority. Prophetic Scripture is full of the idea of a universal reign of righteousness in this world through the universal prevalence of the Gospel. Ignorance will be dispelled; idolatry will disappear; indifference and unbelief will be destroyed; sin, if not extinct, will be hated; peace and righteousness will be the universal characteristic of mankind; primitive purity will be combined with high civilisation. The poetry of the Bible description of the latter day is well worthy the attention of all who are interested in the progress of mankind and in the glory of the Lord Jesus Christ (H. E. I. 979–1162).
III. THE CERTAINTY WITH WHICH IT IS ASSURED.
The text is the strongest form of asseveration. It rests on the word of God which cannot be recalled or falsified, and on the oath of God which He sometimes uses for confirmation. On certain solemn occasions, when the greatness of the blessing and the difficulties in the way of its realisation rendered it desirable, He has confirmed His word of promise by a solemn oath (Gen_22:16-17). Thus here. And this word is being fulfilled:—
1. In the mission and work of Christ. In order to its fulfilment, He became incarnate, lived His life on earth, offered the sacrifice of Himself. This is the power which is destined to attract all men to Him. He is exalted to the throne, where He reigns until all His enemies shall be subdued.
2. In the dispensations of His Providence. In the exercise of His royal authority, He gave the command to preach the Gospel; a command which is permanently binding on His disciples. He opens doors of entrance in every part of the world; in India, China, and many other countries now, as in the Roman empire at first. He fills the Church with requisite power. Men are raised up with Christ’s love in their hearts and a sacred willingness to enter these doors. Money is placed in the possession of the Church sufficient for the occupation of the fields of usefulness that are from time to time opened. It is His will that by means of His Church the prediction shall be accomplished.
3. In the work of the Holy Spirit. Whatever of sovereignty must be assumed in contemplating the principle on which the Holy Spirit is bestowed in order to the world’s subjection to Christ, it is certain that as much of the Spirit is bestowed as the Church is at any time prepared for by labour, prayer, faith.
Now all this is in the course of being accomplished. It seems slow. Creation was slow. Almost all great works are accomplished slowly. Yet it is really proceeding. See how the principles of the Gospel and the men of the Gospel are leavening society. Our duty is clear. Bow the knee to Christ. Believe in Him. Work for Him. Support His cause. Pray for its extension.—J. Rawlinson.
THE FUTURE TRIUMPHS OF THE GOSPEL
Isa_45:23-24. I have sworn by Myself, &c.
These words announce—
I. A UNIVERSAL SUBJECTION. “Every knee shall bow, and every tongue shall swear.”
1. “I have sworn by Myself.” It is implied that God has a right to this subjection. This right is peculiar and perfect; superior to that of any master to a servant, or a sovereign to a subject, for God has an entire and absolute property in us all. Our very existence is owing to Him. We breathe His air, eat at His table, wear His apparel, and are daily living upon His bounty. If He were to call you to Him, and say, “Take that thine is, and go thy way,” what would you take? You could not take even yourself, but would relapse into non-existence (Act_17:28).
2. This submission is not natural. “Unto me shall every knee bow, and every tongue shall swear.” Their previous condition was a state of alienation and rebellion. The Bible, throughout, assumes that this is man’s present state (H. E. I. 3390–3396).
3. This submission is to be universal. “Unto me every knee shall bow, every tongue shall swear.” Christ had no doubt that His kingdom, though small in its commencement, would spread far and wide (Mat_13:31-33). Hitherto the progress of Christianity has been comparatively small, and its success much confined. There is no country, or town, or village, where even the majority are as yet governed by it. But it is not to be so always (Psa_72:11; Zec_14:9; H. E. I. 979).
4. This submission is Divinely assured. How strong is the pledge here given! “By Myself have I sworn. The word is gone out of my mouth in righteousness, and shall not return.” If it be a righteous thing for God to do, He will do it. Some of God’s words have returned to Him, but they were threatenings, and threatenings are conditional (e.g., Jon_3:4). But here the engagement is absolute: it is nothing less than an oath. But was it necessary for God thus to bind Himself down? No; but “an oath for confirmation is an end of all strife,” “wherein God, willing therefore to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath; that by two immutable things”—for His word is as immutable as His oath—we might be encouraged to look forward with confident hope to a brighter future for our world.
II. THE MANNER IN WHICH THIS SUBMISSION IS TO BE EXEMPLIFIED. “Surely shall one say, In the Lord have I righteousness and strength; even to Him shall all men come.”
This shows us that that universal homage is to be eventually paid to God in Christ. For it is with God in Christ that we have to do (Joh_5:22; Php_2:9-11).
“Even to Him shall all men come.” To whom should men go for help, but to Him in whom all power is to be found? If there were but one well in a neighbourhood, all the inhabitants around would flock to it for water. If there were only one refuge from a cruel and victorious enemy, thither would all the people hasten. When the famine was in Egypt and the surrounding countries, Jacob said in effect to his sons, “Go unto Joseph; he is in possession of the corn.” All that these symbols set forth is to be found in Christ. “To Him,” said dying Jacob, “shall the gathering of the people be.”
III. THE CONSEQUENCES OF REFUSING TO SUBMIT TO OUR MERCIFUL KING. “And all that are incensed against Him shall be ashamed.”
1. It seems strange that such characters as these could be found; yet such is the case (Psa_2:2-3). You are mistaken, if you suppose that the men of the world will love and admire your religion. They hated its Founder, not only “without a cause,” but for the very excellences He displayed. Heathen philosophers thought that if Virtue appeared incarnate, all the world would fall in love with her. It did appear; thirty-three years “the image of the invisible God” was seen going about “doing good,”—and what was the result? The men of the world pursued Him with remorseless malice, and hung Him on a tree!
In like manner, the Church of Christ was opposed by them from its earliest commencement. They employed every kind of persecution against His cause and disciples. So it is still. In every self-righteous character there is a settled opposition against the sovereignty and grace of God (H. E. I. 2677–2679).
2. The future of these foes of Christ. “All that are incensed against Him shall be ashamed” (Rev_17:14; Isa_60:12; Luk_19:27). “All,” whether high or low, the moral as well as the profligate. “All!” There may be many of them, but though hand join in hand, yet shall not the wicked go unpunished. Their multitude will not afford any alleviation to their misery. “The way of transgressors is hard” ever here, and it leads down to the chambers of eternal death. But there is a Saviour able and willing to save the chief of sinners, and who will in no wise cast out any who come unto Him.”—William Jay: Sunday Evening Sermons, pp. 33–40.
RIGHTEOUSNESS AND STRENGTH
Isa_45:24. In the Lord have I righteousness and strength.
One distinguishing praise of the Gospel dispensation is its completeness. All the spiritual wants of those who embrace it are therein provided for. This completeness is all in Christ. In Him are all the believers’ supplies treasured up; out of His fulness they must daily receive “grace for grace.” The great variety of their necessities, and of His gifts, may be reduced to the two mentioned in the text. All they want is a title to heaven, and a qualification for the enjoyment of it; whatever gifts comprehend both these, comprehend all they can require; and righteousness is their title to heaven, strength secures their meetness for it.
I. In the Lord the Believer has Righteousness. In himself, he has none. There is hardly anything more plainly taught in Scripture than this. Nevertheless men are apt to suppose they have a righteousness of their own—a righteousness of the law. Such a righteousness St. Paul had at one time: if you would learn what value he put upon it when he was instructed in the truths of the Gospel, read Php_3:8-10. He counted such a righteousness loss, instead of gain. His prayer was, that in the last day he might be found, not in it, but in “that which is through the faith of Christ, the righteousness which is of God by faith.” This is the only righteousness which will avail us anything then; and this the believer has in the Lord. It is this, because Christ is his. He has not wrought it himself: Christ has wrought it for him. But though he has not the glory, he has the benefit. The reward of righteousness is his also. Being justified in Christ, he shall also be glorified with Him.
II. In the Lord the Believer has Strength. In him dwelleth no good thing. He cannot produce from the stock of nature one truly holy fruit. “The carnal mind is enmity against God.” What one action truly good and pleasing to God can enmity produce? The enmity must be first removed, and the principle of love implanted in the breast, before the work of love can proceed from it. Man, in his natural state, may imitate good actions, but his actions cannot be really good, however well they may look. The tree must be made good ere the fruit can be good. For this the Saviour’s strength is necessary (Joh_15:5 : 1Co_15:10; Gal_2:20; Php_4:13; H. E. I. 2391, 4080, 4081).
Thus simple and intelligible is our religion. It presents us with one great object, JESUS CHRIST; and bids us seek all we need in Him. In doing this day by day, lies the art of maintaining peace of conscience, and of acquiring a growing victory over every lust within and every foe without.
PRACTICAL DIRECTIONS—
1. Renounce all other righteousness but that of Christ. Otherwise, you dishonour Him and injure your own souls. If you do not trust wholly to Christ’s righteousness, on the ground of your acceptance with God, you do not trust it at all to any saving purpose (H. E. I. 1960, 2411, 2412). A clearer vision of the law would show us that nothing but the righteousness of Christ can satisfy its demands.
2. Renounce all dependence on your own resolutions. So long as you trust in them, the offer of Christ’s strength must be superfluous to you. What have your resolutions amounted to? To anything really holy and spiritual? And what has been the effect of them? How often have you carried them out? Have you not repeatedly failed to do so? Will you go on risking your eternal welfare on those expedients which already have failed you a thousand times? True holiness is within your reach, but not by any strength of your own. You must believe in Jesus for it, if you would be partakers of it in truth. And in Him only must you trust (H. E. I. 932, 933, 4766).
3. Be diligent in making use of Christ for both righteousness and strength. It is not enough that you renounce false grounds of peace and rejoicing. The work of every day must be to live on Christ, that by His righteousness you may have peace, hope, and joy; by His strength, victory and holiness. Does conscience trouble you? Endeavour to get a clearer sight of and a firmer hold on the righteousness of Christ (H. E. I. 1893, 1894, 3350). When worldly cares press upon you, when temptations beset you, when you find it very difficult to walk in the way of duty, lay hold on the Redeemer’s strength. Practical Christianity is, from beginning to end, nothing else but living a life of faith on the Son of God. Let this one thing, then, be the business of every day. Every day brings its trials, its snares, its peculiar duties, its advantages, its opportunities—go forth to meet and use them only in the name and power of Christ. So each day will be a day of victory. To overcome the world is a great thing, a far greater thing than many suppose; but in the strength of Christ it shall be accomplished by the believer (1Jn_5:4; Rom_8:37; H.E.I. 1078, 1098, 938, 945).—John Fawcett, A.M., Sermons, vol. i. pp. 74–89.
GLORYING IN THE LORD
Isa_45:24-25. Surely, shall one say, &c.
Even from the gospel of the Old Testament we may derive an answer to the interesting inquiry, “How can a man be just with God?”
I. THE BELIEVER’S SOURCE OF SALVATION. The text contemplates men as sinful, i.e., polluted, weak, and guilty; accordingly it describes the Lord as being—
1. The source of his “righteousness.” Both the principle and practice originate in the grace of God. And in every stage of the process “salvation is of the Lord” (Joh_20:1-6; Eph_4:24; Php_1:11; Isa_26:12).
2. The source of his “strength.” There is a wide difference between perceiving what is right, or even de siring to act aright, and actually performing the will of God. The Lord imparts the energy by which we do His will (Php_4:13); the fortitude by which we suffer His will (Rom_5:3-5); and the persevering and unconquerable firmness with which we sustain the attacks of our enemies (Rom_8:37). Strength, suited and proportionate, is promised (Isa_40:29; Deu_33:25; Isa_41:10); and these promises are verified by the experiences of the faithful (2Sa_22:40; 2Co_12:9-10).
3. The source of his “justification.” Not personal and perfect innocence, for, Rom_3:23; but that state which results from forgiveness. Of this “the Lord” must have the “glory,” for He has provided the means of pardon (Isa_53:6; Rom_3:25); He propounds the terms of pardon (Joh_3:16; Rom_3:26); He bestows that grace by which we obtain pardon (Eph_2:8; Col_2:12); He grants the pardon desired (Rom_3:24; Rom_8:33; Col_3:13); He blesses with a sense of pardon (Gal_4:4-6); and He will attest their pardon, in a public justification of His servants at the last day (Rom_2:4-10; Mat_25:34-40).
II. THE BELIEVER’S HUMBLE ACKNOWLEDGMENT. This is—
1. The language of humble confession; of weakness and inability. The text may refer to the past and the present.
2. The language of humble gratitude.
3. Or the text may respect the future; and then, by way of anticipation, this is the language of humble confidence (2Co_1:10).
4. This is also the language of humble but exulting triumph (Isa_51:9-11; Rom_8:35-39; Psa_23:4; 1Co_15:55; Rom_2:7-10; Rev_1:5-6).
This language is rendered all the more striking by contrast, “all that are accursed,” &c.; shall be confounded at their stupid infidelity, &c.—Sketches of Sermons, vol. iii. pp. 54–58.
THE SEED OF ISRAEL
Isa_45:25. In the LORD shall all the seed of Israel be justified and shall glory.
I. WHO ARE THE SUBJECTS OF THIS PROMISE? “All the seed of Israel.” To Jacob this name was first given, and you know how he obtained it; how he was knighted on the field of battle. It is a name of high honour: “Thy name shall be called no more Jacob, but Israel” [i.e., a prince with God]; “for as a prince hast thou power with God and with men, and hast prevailed.” The promise is to his “seed.”
“The seed of Israel” may be viewed under two aspects. First, as Jews, the natural descendants of Jacob. They nearly always were, and are now, very far from being the people of God, unless by a national covenant. But the period will come when the veil will be taken away from their hearts, and this promise will then be fulfilled to them.
But there is another aspect under which we may view Israel. Observe the distinction which our Saviour makes when speaking of Nathaniel: “Behold an Israelite indeed, in whom there is no guile.” In speaking of him as “an Israelite,” He distinguishes him from men of other nations, and by calling him “an Israelite indeed,” He distinguishes him from men of his own nation (Rom_9:6). All along there were some in Israel who, like their ancestors, were partakers of faith and humility. These were peculiarly “the Israel of God,” and the ground of their being so called was not their natural relationship to Jacob, but their spiritual relationship to him (Rom_2:28-29). Therefore, if your hearts are circumcised—if you are renewed in the spirit of your minds—you are “the Israel of God” (Php_3:3; Gal_3:29).
But who of this “seed of Israel” are entitled to the promise? All of them! “In the Lord shall all,” &c.
1. The expression seems to imply number. Though the righteous have always been few when compared with the wicked around them, yet collectively considered, and when gathered out of all nations and tongues, they will be “a number which no man can number” (Heb_2:10, and especially Isa_53:11, “satisfied!”).
2. It expresses impartiality. There is no difference here as to country, condition, or complexion (Rom_8:14; Gal_3:26-28). Children differ in age, size, strength, feature, but they form one and the same family. Before the time of harvest the wheat grows in various places, and is separated by hedges and walls, but when it is reaped it is carried home and gathered into the same garner, while no inquiry is made whether it grew in this enclosure or that. “All the seed of Israel” have one Father, are all included in the same eternal purpose, redeemed by the same precious blood, justified by the same grace, destined to the same glory. Therefore you should love them all, and never be ashamed to hold communion with those with whom Christ holds communion.
III. WHAT IS THE SUBSTANCE OF THIS PROMISE?
1. The dignity of the Benefactor. “In the LORD shall all the seed of Israel be justified, and shall glory.” Who is the person here spoken of? A very important inquiry. Wherever you see “the LORD” in capitals in the Bible, you are apprised of the word JEHOVAH in the original. This name is therefore applied to Christ; for it is certainly of Him that it is said in the preceding verse, “Surely shall one say, in the LORD have I righteousness,” &c. “Why, then, you would make Jesus Christ to be God?” No, I do not make Him to be so: I find Him to be so. And it is necessary that He should be so, for without this there could not be an all-sufficiency of worth to expiate our offences, or of power to save us from the dominion and pollution of sin. It is necessary for us that we should be able to say, “My Lord and my God!”
2. The relation on which the blessedness here promised depends: “In the Lord. Of this “in” much is said in Scripture (Isa_45:24; 2Co_5:17; Eph_1:3; Php_3:8). Between Christ and all His people there was a virtual union before the world began, and there is now a vital and a visible union—a vital union, when they are enabled to receive and embrace Him by faith; a visible one, when they join His Church, and make a profession of His name. Not only is He the source of blessedness, but we can be partakers of it only by being in Him. A refuge is a place of safety, but you can be secure only by being in it. The ark preserved Noah and his family, but had they been out of it when the rain descended, they would have perished along with the unbelieving world; but “the Lord shut him in,” and therefore he was preserved. Consider also our Saviour’s teaching in Joh_15:4-5.
3. The privilege here promised. It takes in two things:—
(1.) Justification. “In the Lord shall all the seed of Israel be justified and shall glory.” Does this mean that they shall be justified from imputations and slanders? Yes, in a sense this may be implied, so that the Christian may say, “He is near to justify me” (see Psa_37:5-6). So Joseph and David were in due time cleared from the calumnies that were cast upon them. So shall it be with all God’s people who have borne reproach for His sake (P. D. 3114).
But the greater blessing here promised is justification from sin. This is the blessing that descends on all believers in Christ Jesus (Act_13:39; 2Co_5:21). How was Christ “made sin for us?” By imputation only. Our sin was reckoned to Him, and He became responsible for the consequences (1Pe_3:18). How are we made righteous before God? In the very same way. Christ’s righteousness is reckoned to us, and in consequence of it we are absolved and justified. How far does this justification extend? For answer, see Rom_8:1; Jer_50:20. All true believers in Christ are now “accepted in the Beloved,” both as to their persons and their services, and are not only freed from the curse of the law, but are invested with a title to everlasting life.
(2.) Exaltation. The exultation of which our text speaks will be the natural result and expression of the exaltation which God has in reserve for His people. Poor, mean, despised, they may be now, but then the shout of a King shall be heard among them. Is that King ours? Let us never be ashamed now to own, to talk of, to publish Him in whom we then shall glory. Soon “He will come again to be glorified in His saints, and to be admired in them that believe.”—William Jay: Sunday Evening Sermons, pp. 41–47.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 45:23 God’s words are always true. God’s swearing by…
45:23 God’s words are always true. God’s swearing by his own name reinforces the certainty that he will never go back on his word (see also 14:24; 54:9; 62:8; Heb 6:13). • Every knee . . . every tongue: At the end of time all nations will submit to his authority, whether willingly or unwillingly (see Rom 14:11; 1 Cor 15:25-27; Phil 2:10-11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.