The key-thought to all the intricacies of the whole of this passage is that God is the absolute Author of all that exists and the infinite Supreme Ruler of all events; and the implied, though not expressed inference from this claim is, that He is to be absolutely trusted in the matter and manner of Israel’s redemption from Babylon.
In the 7 th verse, the attitude which the prophet makes the Almighty assume is most absolute. Why summon Cyrus, a heathen prince? Why not one of their own nation, a prince of their own people? The answer to this implied objection is contained in Isa_45:9-11. “Woe unto him that striveth with his Maker,” &c. Will Israel be more wise than God who made him and the world and rules them in His own manner? The question in the 11 th verse means, “Will ye take the disposition of things out of My hands, and direct Me how I am to deal with My own chosen people?” The 12 th and 13 th verses are intended to cairn the anxieties of the exiles in reference to Cyrus. He who created all things had also raised up Cyrus, whose victorious career had awakened the fears of the exiles; but Jehovah had in righteousness summoned him to the work, and this was to be the guarantee that Cyrus would build up Jerusalem again, and set the captives free, and that without redemption of money. This whole passage may have its drift and meaning summed up in a single sentence. It is an appeal of God to His people to leave the whole management of their redemption in His hands, and to let His power, wisdom, and righteousness reassure their minds under any difficulties or fears that may trouble them. (C. Short, M. A.)
