Isaiah 45:1-6

Thus saith the Lord to His anointed

Cyrus

The name of Cyrus is written Kuras in Babylonian cuneiform, Kurush in Old Persian.

Ctesias stated on the authority of Parysatis, the wife of the Persian king Ochus, that her younger son was named Cyrus from the sun, as the Persians called the sun Kupos (Epit. Phot. 80; Plut. Artax. 1)

. In Zend, however, the sun is hware, which could not take the form Kupos in Old Persian, though in modern Persian it is khur, khir, and kher. The classical writers have given extraordinary accounts of his birth and rise to power All these versions have been shown to be unhistorical by contemporaneous cuneiform inscriptions. The most important of these are

(1) a cylinder inscription of Nabonidus, the last king of the Babylonian Empire, from Abu Habba (Sippara);

(2) an annalistic tablet written shortly after the conquest of Babylonia by Cyrus;

(3) a proclamation of Cyrus of the same date. .. The proclamation of Cyrus shows that he was not a Zoroastrian like Darius and Xerxes, but that as he claimed to be the successor of the Babylonian kings, so also he acknowledged the supremacy of Bel-Merodaeh the supreme Babylonian god. Hence the restoration of the Jewish exiles was not due to any sympathy with monotheism, but was part of a general policy. Experience had taught him the danger of allowing a disaffected population to exist in a country which might be invaded by an enemy; his own conquest of Babylonia had been assisted by the revolt of a part of its population; and he therefore reversed the policy of deportation and denationalisation which had been attempted by the Assyrian and Baby-Ionian kings. The exiles and the images of their gods were sent back to their old homes; only in the case of the Jews, who had no images, it was the sacred vessels of the temple which were restored. (Prof. A. H. Sayce, LL. D.)

Cyrus: his character

To Greek literature Cyrus was the prince pre-eminent,--set forth as the model for education in childhood, self-restraint in youth, just and powerful government in manhood. Most of what we read of him in Xenophon’s Cyclopaedia is, of course, romance; but the very fact that, like our own king Arthur, Cyrus was used as a mirror to flash great ideals down the ages, proves that there was with him native brilliance and width of surface as well as fortunate eminence of position. He owed much to the virtue of his race. (Prof. G. A. Smith, D. D.)

Cyrus, God’s tool

Cyrus is neither chosen for his character, nor said [in the Isaiah passages] to be endowed with one. But that he is there, and that he does so much, is due simply to this, that God had chosen him. What he is endowed with is force, push, swiftness, irresistibleness. He is, in short, not a character, but a tool; and God makes no apology for using him but this, that he has the qualities of a tool. Now, we cannot help being struck with the contrast of all this, the Hebrew view of Cyrus, with the well-known Greek view of him. To the Greeks he is first and foremost a character. (Prof. G. A. Smith, D. D.)

The victories of Cyrus

We have vividly described to us the victories of Cyrus; in his whirlwind career, subduing the nations before him, loosing the loins of kings (that whole troop of vassal empires enumerated by Xenophon), and opening before him the hundred brazen gates of Babylon (also minutely described by Herodotus, as guarding alike the approaches to the river and the temple of Belus), and cutting in sunder the bars of iron. The spoil amassed on that occasion was probably unexampled in the annals of war; for besides the enormous wealth of palatial Babylon itself, it included the fabulous riches of Croesus, king of Lydia, who brought waggon-load after waggon-load to lay at the feet of the conqueror. The aggregate was computed to be equivalent to upwards of a hundred and twenty-six millions of our money. Well, therefore, might the prophet here chronicle, among the predestined exploits of this mighty prince (Isaiah 45:3), “the treasures of darkness, and hidden riches of secret places.” (J. R.Macduff, D. D.)

Loosing the loins of kings

The monarchs of eastern nations were accustomed to wear girdles about their loins, which were considered as giving strength and firmness to their bodies; and, being richly decorated, served as badges of royal dignity. When, therefore, God declares that He would deprive them of their girdles and loose their loins, the expression imports that He would divest them of their power and majesty, and reduce them to a mean and contemptible condition. (R. Macculloch.)

Special Divine instrumentalities in the world’s renovation

1. For the enlargement of His Church, God often selects special instruments. In setting into motion a whole system of agencies this is almost uniformly the case. We recognise the fact all along the history of the Church. We see men raised up with peculiar gifts and clothed with peculiar powers to effect certain great works. The text gives us a remarkable illustration of this method of Divine procedure. In the bosom of the Church itself there are two still more remarkable examples of this law; the two men who bore the largest part in the inauguration and establishment of the chief dispensations. Moses and Paul were not indifferent characters; nor were their training and position like that of the multitude. They stand out boldly in history as men of peculiar natural gifts and attainments. Their early discipline exalted their intrinsic power; while their relation to the people among whom their work was to be performed, and to the science of the age in which they lived, imparted special qualifications for their great mission, it is not that the human is thus exalted above the Divine, but simply that the Divine uses that kind and measure of humanity which are best fitted to accomplish its purposes.

2. It is just as certain that the great Sovereign chooses particular nations to effect certain parts of His work in the final triumph of the Gospel, as that He chooses certain individuals for some special operation “This people have I formed for myself; they shall show forth My praise.” His sovereignty reaches back of the immediate work. It chooses according to the character of the nation; it reaches to the antecedent training and the natural characteristics which combine to prepare the nation most fully for the work; nay, this sovereignty in its far-reaching wisdom has been busy all along the history of the people in so ordering the moulding influences under which characters and position are attained, that when the time comes for them to enter into His special work, they will be found all ripe for His purpose. This nation, to whom the passage before us refers, is a marked illustration of this thought. The Jew was designed to be the conservator of the Word of God. He was chosen for this purpose. The object was not propagation, but conservation. The race by nature and education had just those qualities which fitted it for this work. Its wonderful tenacity of impression, its power to hold what once had fairly been forced into it by Divine energy, like the rock hardened around the crystal, belongs to its nature, reveals itself after Providence had shattered the nation, in that granite character which, under the fire of eighteen centuries, remains unchanged. At every step of the progress of Christianity since, illustrations multiply of the truth that God forms nations to His work, and chooses them because of their fitness to accomplish certain parts of that work. The Greek with his high mental culture and his glorious language--fit instrument through which the Divine Word breathed His life-giving truth; the Roman sceptred in power over the whole realm of civilisation, and undesignedly constructing the great highway for the Church of Jesus; the German, with his innate freedom of spirit, nourishing the thoughtful souls whose lofty utterances awoke, whose wondrous power disenthralled a sleeping and captive Church. (S. W. Fisher, D. D.)