Who hath declared from the beginning - The meaning of this passage is, 'there is no one among the soothsayers, and the worshippers of idols, who has predicted the birth, the character, and the conquests of Cyrus. There is among the pagan no recorded prediction on the subject, as there is among the Jews, that when he shall have come, it may be said that a prediction is accomplished.'

And before-time - Formerly; before the event occurred.

That we may say - That it may be said; that there may be evidence, or reason for the affirmation.

He is righteous - The words 'he is' are not in the Hebrew The original is simply 'righteous' (צדיק tsaddı̂yq), just, that is, it is just, or true; the prediction is fulfilled. It does not refer to the character of God, but to the certainty of the fulfillment of the prediction.

There is none that showeth - There is no one among the worshippers of false gods, the soothsayers and necromancers, that has predicted these events.

None that heareth your words - There is no one that has heard such a prediction among you.

Your word - אמרתיכם imrntheychem; but, instead of this, one of my most ancient MSS. has דבריכם dibreychem. The meaning is nearly the same: but in this reading this His. is singular.

Who hath declared from the beginning, that we may know?.... Who of the idols, or of their priests, that have declared things future before they came to pass, or ever predicted such an event as this before mentioned; which, if understood of Cyrus, was an hundred and fifty years before it came to pass; and if of Constantine, near a thousand years:

and before time, that we may say, he is righteous? that is, who hath declared things before the time of the accomplishment of them, and they have come to pass, as they have been declared? by which it may be known that they are gods, or the priests of such that are so, by their having prescience of future events, or the spirit of prophecy; and so it may be said of them, that they are just in their pretensions, and have a rightful claim to deity, or are true prophets; so the Targum,

"that we may say it is true''

yea, there is none that showeth, yea, there is none that declareth; that shows and declares things to come, or such as the true God shows and declares:

yea, there is none that heareth your words; none of your worshippers that ever heard you speak a word, who, when they have prayed to you, could never have an answer; and therefore you have no just claim to deity; or ever heard any of your prophets say such a thing should come to pass, and it did.

As Isaiah 41:25 points back to the first charge against the heathen and their gods (Isaiah 41:2-7), so Isaiah 41:26-28 point back to the second. Not only did Jehovah manifest Himself as the Universal Ruler in the waking up of Cyrus, but as the Omniscient Ruler also. "Who hath made it known from the beginning, we will acknowledge it, and from former time, we will say He is in the right?! Yea, there was none that made known; yea, none that caused to hear; yea, none that heard your words. As the first I saith to Zion, Behold, behold, there it is: and I bestow evangelists upon Jerusalem. And I looked, and there was no man; and of these there was no one answering whom I would ask, and who would give me an answer." If any one of the heathen deities had foretold this appearance of Cyrus so long before as at the very commencement of that course of history which had thus reached its goal, Jehovah with His people, being thus taught by experience, would admit and acknowledge their divinity. מראשׁ is used in the same sense as in Isaiah 48:16 : and also in Isaiah 41:4 and Isaiah 40:21, where it refers according to the context in each case, to the beginning of the particular line of history. צדּיק signifies either "he is right," i.e., in the right (compare the Arabic siddik, genuine), or in a neuter sense, "it is right" ( equals true), i.e., the claim to divine honours is really founded upon divine performances. But there was not one who had proclaimed it, or who gave a single sound of himself; no one had heard anything of the kind from them. אין receives a retrospective character from the connection; and bearing this in mind, the participles may be also resolved into imperfects. The repeated אף, passing beyond what is set down as possible, declares the reality of the very opposite. What Jehovah thus proves the idols to want, He can lay claim to for Himself. In Isaiah 41:27 we need not assume that there is any hyperbaton, as Louis de Dieu, Rosenmller, and others have done: "I first will give to Zion and Jerusalem one bringing glad tidings: behold, behold them." After what has gone before in Isaiah 41:26 we may easily supply אמרתּי, "I said," in Isaiah 41:27 (compare Isaiah 8:19; Isaiah 14:16; Isaiah 27:2), not אמר, for the whole comparison drawn by Jehovah between Himself and the idols is retrospective, and looks back from the fulfilment in progress to the prophecies relating to it. The only reply that we can look for to the question in Isaiah 41:26 is not, "I on the contrary do it," but "I did it." At the same time, the rendering is a correct one: "Behold, behold them" (illa; for the neuter use of the masculine, compare Isaiah 48:3; Isaiah 38:16; Isaiah 45:8). "As the first," Jehovah replies (i.e., without any one anticipating me), "Have I spoken to Zion: behold, behold, there it is," pointing with the finger of prophecy to the coming salvation, which is here regarded as present; "and I gave to Jerusalem messengers of joy;" i.e., long ago, before what is now approaching could be known by any one, I foretold to my church, through the medium of prophets, the glad tidings of the deliverance from Babylon. If the author of chapters 40-66 were a prophet of the captivity, his reference here would be to such prophecies as Isaiah 11:11 (where Shinar is mentioned as a land of dispersion), and more especially still Micah 4:10, "There in Babylon wilt thou be delivered, there will Jehovah redeem thee out of the hand of thine enemies;" but if Isaiah were the author, he is looking back from the ideal standpoint of the time of the captivity, and of Cyrus more especially, to his own prophecies before the captivity (such as Isaiah 13:1-14:23, and Isaiah 21:1-10), just as Ezekiel, when prophesying of Gog and Magog, looks back in Isaiah 38:17 fro the ideal standpoint of this remote future, more especially to his own prophecies in relation to it. In that case the mebhassēr, or evangelist, more especially referred to is the prophet himself (Grotius and Stier), namely, as being the foreteller of those prophets to whom the commission in Isaiah 40:1, "Comfort ye, comfort ye," is addressed, and who are greeted in Isaiah 52:7-8 as the bearers of the joyful news of the existing fulfilment of the deliverance that has appeared, and therefore as the mebhassēr or evangelist of the future מבשׂרים. In any case, it follows from Isaiah 41:26, Isaiah 41:27 that the overthrow of Babylon and the redemption of Israel had long before been proclaimed by Jehovah through His prophets; and if our exposition is correct so far, the futures in Isaiah 41:28 are to be taken as imperfects: And I looked round (וארא, a voluntative in the hypothetical protasis, Ges. 128, 2), and there was no one (who announced anything of the kind); and of these (the idols) there was no adviser (with regard to the future, Numbers 24:14), and none whom I could ask, and who answered me (the questioner). Consequently, just as the raising up of Cyrus proclaimed the sole omnipotence of Jehovah, so did the fact that the deliverance of Zion-Jerusalem, for which the raising up of Cyrus prepared the way, had been predicted by Him long before, proclaim His sole omniscience.

Who hath declared from the beginning, that we may know? and in times past, that we may say, He is righteous? verily, there is none that sheweth, verily, there is none that declareth, verily, there is none that heareth {y} your words.

(y) Meaning, that none of the Gentile gods can work any of these things.

41:26 Who - Which of your idols could foretel such things as these from the beginning of the world unto this day? Before - time - Before the things come to pass. Righteous - His cause is good: he is a God indeed. Heareth - Because you are dumb and cannot speak.

26. Who-of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have.

beforetime-before the event occurred.

He is righteous-rather, "It is true"; it was a true prophecy, as the event shows. "He is righteous," in English Version, must be interpreted, The fulfilment of the idol's words proves that he is faithful.

showeth, &c.-rather, "there was none (of the soothsayers) that showed . declared-no one has heard your words" foretelling the event.

41:21-29 There needs no more to show the folly of sin, than to bring to notice the reasons given in defence of it. There is nothing in idols worthy of regard. They are less than nothing, and worse than nothing. Let the advocates of other doctrines than that of salvation through Christ, bring their arguments. Can they tell of a cure for human depravity? Jehovah has power which cannot be withstood; this he will make appear. But the certain knowledge of the future must be only with Jehovah, who fulfils his own plans. All prophecies, except those of the Bible, have been uncertain. In the work of redemption the Lord showed himself much more than in the release of the Jews from Babylon. The good tidings the Lord will send in the gospel, is a mystery hid from ages and generations. A Deliverer is raised up for us, of nobler name and greater power than the deliverer of the captive Jews. May we be numbered among his obedient servants and faithful friends.