14 "Assemble yourselves, all you, and hear; who among them has declared these things? He whom Yahweh loves shall perform his pleasure on Babylon, and his arm (shall be on) the Chaldeans.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Assemble, all of you, and hear. There can be no doubt that the Prophet addresses the Jews, though here he utters nothing that ought not to be acknowledged by all. But because unbelieving and irreligious men have no ears, on this account he does not invite them to "hear." We know that the Jews enjoyed this privilege above other nations, that God revealed himself to them. (Psalm 147:19, 20; Romans 3:2.) "God is known in Judea," says the Psalmist,: his name is great in Israel." (Psalm 126:1.) So much the less excusable was either their slothfulness or their obstinacy, in paying scarcely any regard to their own prosperity. Whence arose their great levity or proneness to revolt, but from their undervaluing or despising the inestimable treasure of heavenly doctrine? They therefore deserved to be sharply and severely rebuked by the Prophet, who now exclaims against them, indirectly remarking that they wickedly and perversely agree among themselves to cast into the shade the grace of God. Who among them foretelleth those things? Here God appears to permit the Jews to bring forward publicly any objection which they can make, as those who trust to the goodness of their cause venture to taunt their adversaries: "Produce thy arguments; if thou possessest any acuteness, shew it." Of his own accord, therefore, he makes an attack upon them, and gives them permission to shew, if they can find any argument to that effect, that such things were foretold by the gods of the Gentiles. We may also extend it to the diviners and augurs, who claimed for themselves the knowledge of future events, and who could not at all foresee such things. With the same view he will repeat what follows in the next verse, "It is I, it is I who have spoken." The object of the whole is to shew that the Jews waver, and even fall away, in consequence of not estimating sufficiently how extraordinary a blessing it is to learn from the sacred mouth of God all that is necessary for their salvation. Jehovah hath loved him, and he shall execute his pleasure on Babylon. He points out a single instance, that God had now deigned to foretell to them the end of their captivity in Babylon. Cyrus is not named by him as the dispenser of this favor, but, as if he were speaking of a man who was known and ascertained, he says, without mentioning the name, that God has chosen him to take Babylon by force. The word loved is not employed in an absolute sense, but pros ti; with reference to a particular object; and therefore it is limited to the successful result of the expedition. In like manner Saul, with reference to a particular object, was dear to God, so that he reigned for a time, and was even endued with the gift of prophecy. (1 Samuel 10:10.) The case is different with believers, whom God has embraced with an unchangeable love, and whom he never permits to fall away from him. He intimates that Cyrus will take Babylon by force, in consequence of having undertaken this work by God's appointment and direction, not indeed intentionally on his part, but in such a manner as God makes even the ignorant and blind to go where he pleases, or compels them against their will to yield obedience; for the Prophet does not applaud Cyrus for voluntary obedience, but rather magnifies the providence of God, by which he leads all men to execute his counsel. And his arm. [1] Some read the word "arm" in the nominative, and others in the accusative case; but it makes little difference as to the meaning. Arm may here be taken for "work," and in a metaphorical sense; and thus the passage will read more smoothly. "He will execute his counsel on Babylon, his work on the Babylonians;" for we know that it is a distinguishing peculiarity in the style of the prophets to join together "the work of the Lord" and his "counsel." Indirectly he reproaches the Jews with their ingratitude in refusing to believe the promises of God, though he points out the event, as it were, with the finger, and speaks in a very different manner from that in which either diviners or false gods are accustomed to speak. In a word, he wishes to convince the Jews that, the taking of Babylon by storm shall be "the work of the Lord," under whose direction Cyrus shall execute it, in order that the Church may at length be delivered.
1 - "And his arm shall be seen (or shall be visible) in the land of the Babylonians.' Here he speaks of Cyrus." -- Jarchi. "Others, without supplying v, (beth,) suppose that this phrase contains an aposiopesis, and read the words thus: And his arm the Babylonians,' that is, And his arm (shall strike or shall make war upon) the Babylonians.' Koeher, thinking that in the words vzrvv ksdym (uzerogno kassedim) there is no ellipsis, explains them to mean, And the Babylonians his arm,' that is, they shall be his supporters. For,' adds he, their aid was of no small consequence, if what Xenophon (Cyroped. 4:24; 5:11) has recorded about Gobryas and Gadates, who were Babylonians, be true. Thus, allies, friends, and any one that assists another, are accounted to be his arm.'" -- Rosenmuller.
All ye, assemble yourselves and hear - Ye Jews who are in Babylon, gather together, and listen to the assurance that God is able to protect you, and that he will certainly restore you to your own country.
Which among them - Who among the pagan?
Hath declared these things? - The things relating to the destruction of Babylon, and the rescue of his people. This is an appeal similar to that which God has often made, that he alone can predict future events. None of the astrologers, soothsayers, or diviners of Babylon had been able to foretell the expedition and the conquests of Cyrus, and the capture of the city. If they had been able to foresee the danger, they might have guarded against it, and the city might have been saved. But God had predieted it a hundred and fifty years before it occurred, and this demonstrated, therefore, that he alone was God.
The Lord hath loved him - Lowth renders this, 'He whom Jehovah hath loved will execute his will on Babylon.' The Septuagint renders it, 'Loving thee, I will execute thy will against Babylon.' There can be no doubt that it refers to Cyrus, and that the meaning is, that he whom Yahweh had loved would accomplish his will on Babylon. It does not necessarily mean that Yahweh was pleased with his moral character, or that he was a pious man (compare the notes at Isaiah 41:2); but that he was so well pleased with him as an instrument to accomplish his purposes, that he chose to employ him for that end.
He will do his pleasure on Babylon - He will accomplish all his desire on that city; that is, he will take, and subdue it. The word 'his' here, may refer either to Cyrus or to Yahweh. Probably it means that Cyrus would do to Babylon what would be pleasing to Yahweh.
And his arm - The arm is a symbol of strength, and is the instrument by which we execute our purposes.
Which among them hath declared these things "Who among you hath predicted these things" - For בהם bahem, "among them," twenty-one MSS., nine ancient, and two editions, one of them that of the year 1488, fourteen of De Rossi's, and one ancient of my own, have בכם bachem, "among you;" and so the Syriac.
The Lord hath loved him: he will do his pleasure on Babylon "He, whom Jehovah hath loved, will execute his will on Babylon" - That is, Cyrus; so Symmachus has well rendered it: Ὁν ὁ Κυριος ηγαπησε ποιησει το θελημα αυτου, "He whom the Lord hath loved will perform his will."
On the Chaldeans - The preposition is lost; it is supplied in the edition of 1486, which has בכשדים bechasdim, and so the Chaldee and Vulgate.
All ye, assemble yourselves, and hear; who among them hath declared these [things]? The LORD hath loved (r) him: he will do his pleasure on Babylon, and his arm [shall be on] the Chaldeans.
(r) Meaning, Cyrus, whom he had chosen to destroy Babylon.
All ye assemble yourselves, and hear,.... That is, the people of the Jews, Jacob and Israel his called, before addressed; who are bid to gather together, and draw nigh, that they might hear what the Lord had to say to them:
which among them hath declared these things? that are future, that concern the redemption and salvation of Israel? which of all the idols among the nations, or of the priests and soothsayers among them, whom the Jews were prone to listen to, that could foretell things to come, such as these the Lord had said should be?
the Lord hath loved him; not Israel, as the Targum; but Cyrus, whom the Lord loved as a man, as he does all his creatures; and whom he distinguished from others, by bestowing excellent qualifications on him; and whom he raised to great dignity, and gave him great honour, by using him as an instrument in his hand for the deliverance of his people; and who was a type of Christ, the dear Son of God's love, in whom he is always well pleased.
He will do his pleasure on Babylon, and his arm shall be on the Chaldeans; either he shall do as he pleases with Babylon, and with his army destroy the Chaldeans; or he shall do the pleasure of God on Babylon, and destroy the inhabitants of it, and deliver his people from it. This is also true of Christ, who will do his pleasure on mystical Babylon, destroy antichrist, and all the antichristian states, with his mighty arm and power, with the breath of his mouth, and with the brightness of his coming.
among them--among the gods and astrologers of the Chaldees (Isaiah 41:22; Isaiah 43:9; Isaiah 44:7).
Lord . . . loved him; he will, &c.--that is, "He whom the Lord hath loved will do," &c. [LOWTH]; namely, Cyrus (Isaiah 44:28; Isaiah 45:1, Isaiah 45:13; Isaiah 46:11). However, Jehovah's language of love is too strong to apply to Cyrus, except as type of Messiah, to whom alone it fully applies (Revelation 5:2-5).
his pleasure--not Cyrus' own, but Jehovah's.
Which - Which of the gods whom any of you serve. Him - Cyrus.
*More commentary available at chapter level.