Thus saith the Lord - This verse is designed to denote the favors which in subsequent times would be conferred on Jerusalem, the city which Isaiah 45:13 was to be rebuilt. It bas reference, according to Lowth, to the conversion of the Gentiles, and their admission into the church of God. Grotius, however, understands it as addressed to Cyrus, and as meaning that, because he had released the Jews without reward, therefore God would give him the wealth of Egypt, Ethiopia, Sabaea, and that those nations should be subject to him. But in this opinion probably he stands alone, and the objections to it are so obvious that they need not be specified. Some of the Jewish interpreters suppose that it refers to the same events as those recorded in Isaiah 43:3, and that it relates to the fact that God had formerly given those nations for the deliverance and protection of his people. They suppose that particular reference is had to the slaughter and destruction of the army of Sennacherib. Vitringa regards it as referring to the fact that proselytes should be made from all these nations to the true religion, and finds, as he supposes, a fulfillment of it in the times of the Saviour and the apostles. In regard to the true meaning of the passage; we may observe:

1. That it refers to the times that would succeed their return from their exile; and not to events that were then past. This is apparent on the face of the passage.

2. It relates to Jerusalem, or to the people of God, and not to Cyrus. This is evident, because it was not true that these nations became subject to Cyrus after his taking Babylon, for it was not Cyrus, but his son Cambyses that invaded and subdued Egypt, and because the whole phraseology has reference to a conversion to religion, and not to the subjection involved in the conquests of war.

3. It appropriately relates to a conversion to the true God, and an embracing of the true religion. This is implied in the language in the close of the verse, 'saying, Surely God is in thee; and there is none else, there is no God.'

4. The passage, therefore, means, that subsequent to their return from Babylon, there would be the conversion of those nations; or that they - perhaps mentioned here as the representatives of great and mighty nations in general - would be converted to the true faith, and that their wealth and power would be consecrated to the cause of Yahweh. The time when this was to be, is not fixed in the prophecy itself. It is only determined that it was to be subsequent to the return from the exile, and to be one of the consequences of that return. The fulfillment, therefore, may be sought either under the first preaching of the gospel, or in times still more remote. A more full explanation will occur in the examination of the different parts of the verse.

The labor of Egypt - That is, the fruit, or result of the labor of Egypt; the wealth of Egypt (see the word thus used in Job 10:3; Psalm 78:46; Isaiah 55:2; Jeremiah 3:24; Jeremiah 20:5; Ezekiel 23:9). The idea is, that Egypt would be converted to the true religion, and its wealth consecrated to the service of the true God. The conversion of Egypt is not unfrequently foretold Psalm 68:31 :

Princes shall come out of Egypt.

Ethiopia shall soon stretch out her hands unto God.

See the notes at Isaiah 19:18-22 - where the conversion of Egypt is introduced and discussed at length.

And merchandise of Ethiopia - On the situation of Ethiopia, see the notes at Isaiah 18:1. The word 'merchandise' here means the same as wealth, since their wealth consisted in their traffic. That Cush or Ethiopia would be converted to the true religion and be united to the people of God, is declared in the passage above quoted from Psalm 68:31; and also in various other places. Thus in Psalm 67:4 : 'Behold Philistia, and Tyre, with Ethiopia; this man was born there;' Zephaniah 3:10 : 'From beyond the ruins of Ethiopia, my suppliants, even the daughters of my dispersed, shall bring mine offering.'

And of the Sabeans, men of stature - (סבאים sebâ'ı̂ym). The inhabitants of Seba (סבא sebâ', not שׁבא shebâ'). Sheba and the Sabeans of that name were a country and people of Arabia Felix - comprising a considerable part of the country now known as Yemen, lying in the southwest part of Arabia Joel 3:8; Job 1:15. That country abounded in frankincense, myrrh, spices, gold, and precious stones 1 Kings 10:1; Isaiah 60:6; Jeremiah 6:20. Seba, here referred to, was a different country. It was inhabited by a descendant of Cush Genesis 10:7, and was probably the same as Meroe in Upper Egypt (see the notes at Isaiah 43:3). That this people was distinguished for height of stature is expressly affirmed by Herodotus (iii. 20), who says of the Ethiopians, among whom the Sabeans are to be reckoned, that they were 'the tallest of men' (λέγονται εἶναι μέγιστοι ἀνθρώπων legontai einai megistoi anthrōpōn); and Solinus affirms that the Ethiopians are 'twelve feet high.' Agatharchides, an ancient Greek poet, quoted by Bochart (Phaleg. ii. 26), says of the Sabeans, τὰ σώματά ἐστι τῶν κατοικούντων ἀξιολογωτερα ta sōmata esti tōn katoikountōn achiologōtera - 'the bodies of those who dwell there are worthy of special remark.' This shows at least a coincidence between the accounts of Scripture and of profane writers. This country is alluded to by Solomon in Psalm 72:10 :

The kings of Tarshish and of the isles shall bring presents;

The kings of Sheba and Seba shall offer gifts.

They are connected here with the Egyptians, and with the inhabitants of Ethiopia or Cush; and their conversion to the true religion would occur probably about the same time. Doubtless the Christian religion was early introduced into these countries, for among those converted on the day of Pentecost, were foreigners from Egypt, and the adjacent countries Acts 2:10-11, who would carry the gospel with them on their return. See also the ease of the eunuch of Ethiopia Acts 8:26-39, by whom, undoubtedly, the gospel was conveyed to that region The first bishop of Ethiopia was Frumentius, who was made bishop of that country about 330 a.d. There is a current tradition among the Ethiopians that the Queen of Sheba, who visited Solomon, was called Maqueda, and that she was not from Arabia, but was a queen of their own country. They say that she adopted the Jewish religion, and introduced it among her people; and the eunuch, who was treasurer under Queen Candace, was probably a Jew by religion if not by birth. Yet there will be in future times a more signal fulfillment of this prophecy, when the inhabitants of these countries, and the people of all other nations, shall be converted to the true religion, and shall give themselves to God (compare the notes at Isaiah 60:3-14). That prophecy has a remarkable similarity to this, and indeed is little more than a beautiful expansion of it.

continued...

The labor of Egypt "The wealth of Egypt" - This seems to relate to the future admission of the Gentiles into the Church of God. Compare Psalm 68:32; Psalm 72:10; Psalm 60:6-9. And perhaps these particular nations may be named, by a metonymy common in all poetry, for powerful and wealthy nations in general. See note on Isaiah 60:1.

The Sabeans, men of stature "The Sabeans, tall of stature" - That the Sabeans were of a more majestic appearance than common, is particularly remarked by Agatharchides, an ancient Greek historian quoted by Bochart, Phaleg, 2:26, τα σωματα εστι των κατοικουντων αξιολογωτερα. So also the Septuagint understand it, rendering it ανδρες ὑψηλοι, "tall men." And the same phrase, אנשי מדה anshey middah, is used for persons of extraordinary stature, Numbers 13:32, and 1 Chronicles 20:6.

They shall make supplication unto thee "They shall in suppliant guise address thee" - The conjunction ו vau is supplied by the ancient Versions, and confirmed by fifteen MSS. of Kennicott's, (seven ancient), thirteen of De Rossi's, and six editions, ואליך veelayich. Three MSS. (two ancient) omit the ו vau before אליך elaylch at the beginning of the line.

Thus saith the Lord,.... The following words are said not to Cyrus, nor to Christ, but to the church, as the feminine pronouns show; and Kimchi observes, they are directed to Jerusalem:

the labour of Egypt, and merchandise of Ethiopia, and of the Sabeans, men of stature, shall come over unto thee; a prophecy of the conversion of many in these nations, who should join themselves to the churches of Christ, formed among them, and make use of their riches, got by merchandise, labour, and industry, for the support of the interest of religion; and had its accomplishment in part, in the first times of the Gospel, which was brought into Egypt, as it is said, by the Evangelist Mark; and by which, no doubt, many were converted and formed into a church state, and others joined them. The Ethiopian eunuch, baptized by Philip, carried it into his country, where it also met with success, was embraced and professed; as it will be more so in the latter day, when the kings of Seba and Sheba shall offer gifts to Christ, and bring their riches into the church, the same with the Sabeans here; see Psalm 72:10, who are said to be "men of stature"; that is, of a large and tall stature, as the men of Seba are said to be by other (w) authors; or, "men of measure" (x). The Targum renders it, "men of merchandise"; who used measures in trade and business: "and they shall be thine": give up themselves to the church, become members of it, and submit to its rule and discipline:

they shall come after thee; follow the church and its pastors, as they have them, for examples. The Targum is,

"they shall walk after thy word;''

be directed, guided, and governed by the church:

in chains they shall come over; being subdued and conquered by the grace of God, shall come in the chains of efficacious grace, drawn with the cords of love, and bands of a man; and yet shall come willingly, being made willing in the day of the power of divine grace upon their souls:

and they shall fall down unto thee, they shall make supplication unto thee; this is not to be understood of religious worship and invocation, such as is made to God, who only is the object of adoration and prayer in that sense; but is only expressive of their profound veneration and respect for the church of God, beseeching that it would receive them into, though unworthy of, its communion; see Isaiah 49:23,

saying, surely God is in thee, and there is none else, there is no god; induced thus to come to the church, and show all this respect unto her, from this consideration, that God is in the midst of her, of a truth, her name being "Jehovah Shammah", the Lord is there; here he grants his presence, here his word is preached, and ordinances administered; and hither converts flock, in hope of enjoying the same blessing also, being fully satisfied there is no other God but in Zion, Zechariah 8:23, Ezekiel 48:35. This passage of Scripture is thus explained in the Jewish Chronicles (y): "the labour of Egypt", that is, Pharaoh king of Egypt: "and the merchandise of Ethiopia", that is, Tirhakah, king of Ethiopia: "and the Sabeans, men of stature", these are their armies:

they shall come over to thee, this is Jerusalem:

they shall be thine, peace being now made with thee:

they shall come after thee, that is, Hezekiah:

in chains they shall come over, in chains and bracelets:

they shall bow down to thee, and make supplication to thee, they shall give praise to God in the midst of thee, and say,

surely God is in thee.

continued...

The second half is uttered in the prospect, that the judgment which Cyrus brings upon the nations will prepare the way for the overthrow of heathenism, and the universal acknowledgment of the God of Israel. The heathen submit, as the first strophe or group of vv. (Isaiah 45:14-17) affirms, to the congregation and its God; the idolatrous are converted, whilst Israel is for ever redeemed. With the prospect of the release of the exiles, there is associated in the prophet's perspective the prospect of an expansion of the restored church, through the entrance of "the fulness of the Gentiles." "Thus saith Jehovah, The productions of Egypt, and gain of Ethiopia, and the Sabaeans, men of tall stature, will come over to thee, and belong to thee: they will come after thee; in chains they will come over, and cast themselves down to thee; they pray to thee, Surely God is in thee, and there is none else; no Deity at all." Assuming that יעברוּ has the same meaning in both cases, the prophet's meaning appears to be, that the Egyptians, Ethiopians, and Meroites (see Isaiah 43:3), who had been enslaved by the imperial power of Persia, would enter the miraculously emancipated congregation of Israel (Ewald). But if they were thought of as in a state of subjugation to the imperial power of Asia, who could the promise be at the same time held out that their riches would pass over into the possession of the church? And yet, on the other hand, the chains in which they come over cannot be regarded, at least in this connection, where such emphasis is laid upon the voluntary character of the surrender, as placed upon them by Israel itself (as in Isaiah 60:11 and Psalm 149:8). We must therefore suppose that they put chains upon themselves voluntarily, and of their own accord, and thus offer themselves spontaneously to the church, to be henceforth its subjects and slaves. Egypt, Ethiopia, and Saba are the nations that we meet with in other passages, where the haereditas gentium is promised to the church, and generally in connection with Tyre (vid., Psalm 68:32; Psalm 72:10; compare Isaiah 18:7; Isaiah 19:16., Isaiah 23:18). Whilst the labour of Egypt (i.e., the productions of its labour) and the trade of Ethiopia (i.e., the riches acquired by trade) are mentioned; in the case of Saba the prophecy looks at the tall and handsome tribe itself, a tribe which Agatharchides describes as having σώματα ἀξιολογώτερα. These would place themselves at the service of the church with their invincible strength. The voluntary character of the surrender is pointed out, not only in the expression "they will come over," but also in the confession with which this is accompanied. In other cases the words hithpallēl 'el are only used of prayer to God and idols; but here it is to the church that prayer is offered. In the prophet's view, Jehovah and His church are inseparably one (compare 1 Corinthians 12:12, where "Christ" stands for the church as one body, consisting of both head and members; also the use of the word "worship" in Revelation 3:9, which has all the ring of a passage taken from Isaiah). אך is used here in its primary affirmative sense, as in Psalm 58:11. There can be no doubt that Paul had this passage of Isaiah in his mind when writing 1 Corinthians 14:24-25, ἀπαγγέλλων ὅτι ὁ Θεὸς ὄντως ἐν ὑμῖν ἐστί, or, according to a better arrangement of the words, ὅτι ὄντως ( equals אך) ὁ Θεὸς ἐν ὑμῖν ἐστίν. 'Ephes does not signify praeter (as a synonym of בּלעדי, זוּלתי) either here or anywhere else, but is a substantive used with a verbal force, which stands in the same relation to אין as "there is not at all (absolutely not)" to "there is not;" compare Isaiah 5:8; Isaiah 45:6; Isaiah 46:9, also Deuteronomy 32:36 (derivative passage, 2 Kings 14:26), and Amos 6:10; 2 Samuel 9:3; vid., Isaiah 47:8.

Thus saith the LORD, The labour {r} of Egypt, and merchandise of Cush and of the Sabeans, men of stature, shall come over to thee, and they shall be {s} thine: they shall come after thee; in chains they shall come over, and they shall fall down to thee, they shall make supplication to thee, saying, Surely God is in thee; and there is none else, there is no God.

(r) These people were tributaries to the Persians, and so king Artahshashte gave this money toward the building of the temple, Ezr 7:27.

(s) While they were your enemies, they will now honour you and you will rule them: which was accomplished in the time of Christ.

45:14 The labour - The wealth gotten by their labour. Thee - Jerusalem shall not only be rebuilt, but the wealth and glory of other countries shall be brought to it again. This was in part verified in Jerusalem; but it was much more fully accomplished in the church of the gospel, in the accession of the Gentiles to that church which began in Jerusalem, and from thence spread itself into all the parts of the world. Come over - They shall be taken captive by thee, and willingly submit themselves to thee.

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 [807]Isa 18:2; [808]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).

45:11-19 Believers may ask in prayer for what they need; if for their good, it will not be withheld. But how common to hear God called to account for his dealings with man! Cyrus provided for the returning Jews. Those redeemed by Christ shall be provided for. The restoration would convince many, and convert some; and all that truly join the Lord, find his service perfect freedom. Though God be his people's God and Saviour, yet sometimes he lays them under his frowns; but let them wait upon the Lord who hides his face. There is a world without end; and it will be well or ill with us, according as it shall be with us in that world. The Lord we serve and trust, is God alone. All that God has said is plain, satisfactory, and just. As God in his word calls us to seek him, so he never denied believing prayers, nor disappointed believing expectations. He gives grace sufficient, and comfort and satisfaction of soul.