Isaiah 45:23-25

CHRIST’S DOMINION
(Missionary Sermon.)

Isaiah 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 (Romans 14:11; Philippians 2:9). 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 (Psalms 8:4; Hebrews 2:6). It will be consummated at the resurrection (Romans 8:19). 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 John 12:41; Ephesians 1:20). 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 (Genesis 22:16). 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

Isaiah 45:23. 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 (Acts 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 (Matthew 13:31). 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 (Psalms 72:11; Zechariah 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., Jonah 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 (John 5:22; Philippians 2:9).

“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 (Psalms 2:2). 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” (Revelation 17:14; Isaiah 60:12; Luke 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

Isaiah 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 Philippians 3:8. 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 (John 15:5: 1 Corinthians 15:10; Galatians 2:20; Philippians 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 (1 John 5:4; Romans 8:37; H.E.I. 1078, 1098, 938, 945).—John Fawcett, A.M., Sermons, vol. i. pp. 74–89.

GLORYING IN THE LORD

Isaiah 45:24. 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” (John 20:1; Ephesians 4:24; Philippians 1:11; Isaiah 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 (Philippians 4:13); the fortitude by which we suffer His will (Romans 5:3); and the persevering and unconquerable firmness with which we sustain the attacks of our enemies (Romans 8:37). Strength, suited and proportionate, is promised (Isaiah 40:29; Deuteronomy 33:25; Isaiah 41:10); and these promises are verified by the experiences of the faithful (2 Samuel 22:40; 2 Corinthians 12:9).

3. The source of his “justification.” Not personal and perfect innocence, for, Romans 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 (Isaiah 53:6; Romans 3:25); He propounds the terms of pardon (John 3:16; Romans 3:26); He bestows that grace by which we obtain pardon (Ephesians 2:8; Colossians 2:12); He grants the pardon desired (Romans 3:24; Romans 8:33; Colossians 3:13); He blesses with a sense of pardon (Galatians 4:4); and He will attest their pardon, in a public justification of His servants at the last day (Romans 2:4; Matthew 25:34).

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 (2 Corinthians 1:10).

4. This is also the language of humble but exulting triumph (Isaiah 51:9; Romans 8:35; Psalms 23:4; 1 Corinthians 15:55; Romans 2:7; Revelation 1:5).

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

Isaiah 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 (Romans 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 (Romans 2:28). Therefore, if your hearts are circumcised—if you are renewed in the spirit of your minds—you are “the Israel of God” (Philippians 3:3; Galatians 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” (Hebrews 2:10, and especially Isaiah 53:11, “satisfied!”).

2. It expresses impartiality. There is no difference here as to country, condition, or complexion (Romans 8:14; Galatians 3:26). 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 (Isaiah 45:24; 2 Corinthians 5:17; Ephesians 1:3; Philippians 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 John 15:4.

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 Psalms 37:5). 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 (Acts 13:39; 2 Corinthians 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 (1 Peter 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 Romans 8:1; Jeremiah 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.