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<p id="Chapter45" align="center">Commentary by A. R. FAUSSET<br >CHAPTER 45
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<p id="Isa45_1"><a onclick="return mV('Isa',45,'1-25');">Isa 45:1-25</a>. THE SUBJECT OF THE DELIVERANCE BY CYRUS IS FOLLOWED UP.
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<p><a onclick="return mV('Isa',45,'1-7');">Isa 45:1-7</a>. These seven verses should have been appended to previous chapter, and the new chapter should begin with <a onclick="return mV('Isa',45,8);">Isa 45:8</a>, "Drop down," etc. [HORSLEY]. Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as the great ultimate end of the prophecy.
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<p><b>1. his anointed</b>—Cyrus is so called as being <i>set apart as king,</i> by God's providence, to fulfil His special purpose. Though kings were not <i>anointed</i> in Persia, the expression is applied to him in reference to the <i>Jewish</i> custom of setting apart kings to the regal office by anointing.
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<br><br><b>right hand...holden</b>—image from sustaining a feeble person by holding his right hand (<a onclick="return mV('Isa',42,6);">Isa 42:6</a>).
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<br><br><b>subdue nations</b>—namely, the Cilicians, Syrians, Babylonians, Lydians, Bactrians, etc.; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea.
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<br><br><b>loose...girdle loins</b>—that is, the girdle off the loins; and so <i>enfeeble</i> them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of <i>feebleness</i> (<a onclick="return mV('Job',38,3);">Job 38:3</a>; <a onclick="return mV('Job',12,21);">12:21</a>); "<i>weakeneth the strength</i> of the mighty" (<i>Margin</i>), "<i>looseth the girdle</i> of the strong." <i>The joints of</i> (Belshazzar's) <i>loins,</i> we read in <a onclick="return mV('Dan',5,6);">Dan 5:6</a>, <i>were loosed</i> during the siege by Cyrus, at the sight of the mysterious handwriting on the palace walls. His being taken by surprise, <i>unaccoutred,</i> is here foretold.
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<br><br><b>to open...gates</b>—In the revelry in Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open; for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would have hemmed the invading hosts in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were left open, so that there was access to every part of the city; and such was its extent, that they who lived in the extremities were taken prisoners before the alarm reached the center of the palace. [HERODOTUS, 1.191].
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<p id="Isa45_2"><b>2. crooked...straight</b>— (<a onclick="return mV('Isa',40,4);">Isa 40:4</a>), rather, "maketh mountains plain" [LOWTH], that is, clear out of thy way all opposing persons and things. The <i>Keri</i> reads as in <a onclick="return mV('Isa',45,13);">Isa 45:13</a>, "make straight" (<i>Margin</i>).
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<br><br><b>gates of brass</b>— (<a onclick="return mV('Psa',107,16);">Psa 107:16</a>). HERODOTUS (1.179) says, Babylon had a hundred massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass.
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<br><br><b>bars of iron</b>—with which the gates were fastened.
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<p id="Isa45_3"><b>3. treasures of darkness</b>—that is, hidden in subterranean places; a common Oriental practice. Sorcerers pretended to be able to show where such treasures were to be found; in opposition to their pretensions, God says, He will really give hidden treasures to Cyrus (<a onclick="return mV('Jer',50,37);">Jer 50:37</a>; <a onclick="return mV('Jer',51,13);">51:13</a>). PLINY (<i>Natural History,</i>, 33:3) says that Cyrus obtained from the conquest of Asia thirty-four thousand pounds weight of gold, besides golden vases, and five hundred thousand talents of silver, and the goblet of Semiramis, weighing fifteen talents.
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<br><br><b>that thou mayest know</b>—namely, not merely that He was "the God of Israel," but that He was Jehovah, the true God. <a onclick="return mV('Ezr',1,1,2);">Ezr 1:1-2</a> shows that the correspondence of the event with the prediction had the desired effect on Cyrus.
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<br><br><b>which call...thy name</b>—so long before designate thee by name (<a onclick="return mV('Isa',43,1);">Isa 43:1</a>).
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<p id="Isa45_4"><b>4.</b> (See on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_8">Isa 41:8</a>; JFB for <a href="./Comm/jfb/Isa/Isa043.html#Isa43_14">Isa 43:14</a>).
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<br><br><b>surnamed</b>—that is, designated to carry out My design of restoring Judah (see on JFB for <a href="./Comm/jfb/Isa/Isa044.html#Isa44_5">Isa 44:5</a>; JFB for <a href="./Comm/jfb/Isa/Isa044.html#Isa44_28">Isa 44:28</a>; JFB for <a href="./Comm/jfb/Isa/Isa045.html#Isa45_1">Isa 45:1</a>). MAURER here, as in <a onclick="return mV('Isa',44,5);">Isa 44:5</a>, translates, "I have <i>addressed thee by an honorable name.</i>"
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<br><br><b>hast not known me</b>—<i>previous</i> to My calling thee to this office; <i>after</i> God's call, Cyrus <i>did</i> know Him in some degree (<a onclick="return mV('Ezr',1,'1-3');">Ezr 1:1-3</a>).
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<p id="Isa45_5"><b>5.</b> (<a onclick="return mV('Isa',42,8);">Isa 42:8</a>; <a onclick="return mV('Isa',43,3,11);">43:3, 11</a>; <a onclick="return mV('Isa',44,8);">44:8</a>; <a onclick="return mV('Isa',46,9);">46:9</a>).
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<br><br><b>girded thee</b>—whereas "I will loose (the girdle off) the loins of kings" (<a onclick="return mV('Isa',45,1);">Isa 45:1</a>), <i>strengthening</i> thee, but <i>enfeebling</i> them before thee.
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<br><br><b>though...not known me</b>— (<a onclick="return mV('Isa',45,4);">Isa 45:4</a>). God <i>knows</i> His elect before they are made to know Him (<a onclick="return mV('Gal',4,9);">Gal 4:9</a>; <a onclick="return mV('Jhn',15,16);">Jhn 15:16</a>).
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<p id="Isa45_6"><b>6.</b> From the rising to the setting of the sun, that is, from <i>east</i> to <i>west,</i> the whole <i>habitable</i> world. It is not said, "from <i>north</i> to <i>south,</i>" for that would not imply the <i>habitable</i> world, as, "from <i>east</i> to <i>west</i>" does (<a onclick="return mV('Ezr',1,1);">Ezr 1:1</a>, etc.). The conquest of Jerusalem by Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, throughout the world, the acknowledgment of Jehovah as the only true God.
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<p id="Isa45_7"><b>7. form...create</b>—<i>yatzar,</i> to give "form" to previously existing matter. <i>Bara,</i> to "create" from nothing the chaotic dark material.
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<br><br><b>light...darkness</b>—literally (<a onclick="return mV('Gen',1,'1-3');">Gen 1:1-3</a>), emblematical also, <i>prosperity</i> to Cyrus, <i>calamity</i> to Babylon and the nations to be vanquished [GROTIUS]...Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, <i>Oromasden</i> and <i>Ahrimanen.</i> God, here, in opposition, asserts His sovereignty over both [VITRINGA].
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<br><br><b>create evil</b>—not <i>moral</i> evil (<a onclick="return mV('Jam',1,13);">Jam 1:13</a>), but in contrast to "peace" in the parallel clause, <i>war, disaster</i> (compare <a onclick="return mV('Psa',65,7);">Psa 65:7</a>; <a onclick="return mV('Amo',3,6);">Amo 3:6</a>).
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<p id="Isa45_8"><b>8. Drop</b>—namely, the fertilizing rain (<a onclick="return mV('Psa',65,12);">Psa 65:12</a>).
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<br><br><b>skies</b>—clouds; lower than the "heavens."
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<br><br><b>righteousness</b>—that is, the dews of the Holy Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse).
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<br><br><b>earth</b>—figuratively for the <i>hearts of men</i> on it, <i>opened</i> for receiving the truth by the Holy Ghost (<a onclick="return mV('Act',16,14);">Act 16:14</a>).
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<br><br><b>them</b>—the earth and the heavens. HORSLEY prefers: "Let the earth open, and <i>let salvation and justice grow forth;</i> let <i>it bring them forth</i> together; I the Lord have created <i>him</i>" (<a onclick="return mV('Isa',45,13);">Isa 45:13</a>). MAURER translates, "Let all kinds of salvation (prosperity) be fruitful" (<a onclick="return mV('Psa',72,3, 6,7);">Psa 72:3, 6-7</a>). The revival of religion after the return from Babylon suggests to the prophet the diffusion of <i>Messiah's Gospel,</i> especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return.
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<p id="Isa45_9"><b>9.</b> Anticipating the objections which the Jews might raise as to why God permitted their captivity, and when He did restore them, why He did so by a foreign prince, Cyrus, not a Jew (<a onclick="return mV('Isa',40,27);">Isa 40:27</a>, etc.), but mainly and ultimately, the objections about to be raised by the Jews against <i>God's sovereign act in adopting the whole Gentile world as His spiritual Israel</i> (<a onclick="return mV('Isa',45,8);">Isa 45:8</a>, referring to this <i>catholic</i> diffusion of the Gospel), as if it were an infringement of their nation's privileges; so Paul expressly quotes it (<a onclick="return mV('Rom',9,'4-8','11-28');">Rom 9:4-8, 11-21</a>).
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<br><br><b>Let...strive</b>—Not in the <i>Hebrew;</i> rather, in apposition with "him," "A potsherd <i>among</i> the potsherds of the earth!" A creature fragile and worthless as the fragment of an earthen vessel, among others equally so, and yet presuming to strive with his Maker! <i>English Version</i> implies, it is appropriate for man to strive with man, in opposition to <a onclick="return mV('2Ti',2,24);">2Ti 2:24</a> [GESENIUS].
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<br><br><b>thy...He</b>—shall thy work <i>say of thee,</i> He ...?
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<p id="Isa45_10"><b>10.</b> If it be wrong for a child, born in less favorable circumstances, to upbraid his parents with having given him birth, <i>a fortiori,</i> it is, to upbraid God for His dealings with us. Rather translate, "<i>a</i> father...<i>a</i> woman." The Jews considered themselves exclusively God's children and were angry that God should adopt the Gentiles besides. Woe to him who says to one already a father, Why dost thou beget other children? [HORSLEY].
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<p id="Isa45_11"><b>11. Ask...command</b>—Instead of striving with Me in regard to My purposes, your wisdom is in prayer to <i>ask,</i> and even <i>command</i> Me, in so far as it is for My glory, and for your real good (<a onclick="return mV('Mar',11,24);">Mar 11:24</a>; <a onclick="return mV('Jhn',16,23);">Jhn 16:23</a>, <a onclick="return mV('Jhn',16,13);">hn 16:13</a>, latter part of the verse; <a onclick="return mV('1Jo',3,22);">1Jo 3:22</a>).
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<br><br><b>sons</b>— (<a onclick="return mV('Isa',54,13);">Isa 54:13</a>; <a onclick="return mV('Gal',3,26);">Gal 3:26</a>).
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<br><br><b>work of my hands</b>—spiritually (<a onclick="return mV('Eph',2,10);">Eph 2:10</a>); also literal Israel (<a onclick="return mV('Isa',60,21);">Isa 60:21</a>). MAURER translates, instead of "command," <i>Leave it to Me,</i> in My dealings concerning My sons and concerning the work of My hands, to do what I will with My own. LOWTH reads it interrogatively, Do ye presume to question Me and dictate to Me (see <a onclick="return mV('Isa',45,9,10);">Isa 45:9-10</a>)? The same sense is given, if the words be taken in irony. But <i>English Version</i> is best.
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<p id="Isa45_12"><b>12.</b> The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any request, occurs in <a onclick="return mV('Isa',40,'26-31');">Isa 40:26-31</a>.
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<br><br><b>I, even my hands</b>—so <i>Hebrew</i> (<a onclick="return mV('Psa',41,2);">Psa 41:2</a>), "Thou...thy hand" (both nominatives, in apposition).
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<p id="Isa45_13"><b>13. him</b>—Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (<a onclick="return mV('Isa',55,1);">Isa 55:1</a>), "freely" (gratuitously) (<a onclick="return mV('Isa',52,3);">Isa 52:3</a>; <a onclick="return mV('Isa',61,1);">61:1</a>; <a onclick="return mV('Zec',9,11);">Zec 9:11</a>; <a onclick="return mV('Rom',3,24);">Rom 3:24</a>).
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<br><br><b>in righteousness</b>—to fulfil My righteous purpose (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_2">Isa 41:2</a>; <a onclick="return mV('Isa',42,6);">Isa 42:6</a>; <a onclick="return mV('Jer',23,6);">Jer 23:6</a>).
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<p id="Isa45_14"><b>14.</b> The language but cursorily alludes to Egypt, Ethiopia, and Seba, being given to Cyrus as a ransom in lieu of Israel whom he restored (<a onclick="return mV('Isa',43,3);">Isa 43:3</a>), but mainly and fully describes <i>the gathering in of the Gentiles to Israel</i> (<a onclick="return mV('Act',2,10,11);">Act 2:10-11</a>; <a onclick="return mV('Act',8,'27-38');">8:27-38</a>), especially at Israel's future restoration (<a onclick="return mV('Isa',2,2);">Isa 2:2</a>; <a onclick="return mV('Isa',14,1,2);">14:1-2</a>; <a onclick="return mV('Isa', 19,'18-22');">19:18-22</a>; <a onclick="return mV('Isa',60,'3-14');">60:3-14</a>; <a onclick="return mV('Isa',49,23);">49:23</a>; <a onclick="return mV('Psa',68,31);">Psa 68:31</a>; <a onclick="return mV('Psa',72,10,11);">72:10-11</a>).
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<br><br><b>labour</b>—wealth acquired by labor (<a onclick="return mV('Jer',3,24);">Jer 3:24</a>).
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<br><br><b>Sabeans...of stature</b>—the men of Meroe, in Upper Egypt. HERODOTUS (3.30) calls the Ethiopians "the tallest of men" (see on JFB for <a href="./Comm/jfb/Isa/Isa018.html#Isa18_2">Isa 18:2</a>; JFB for <a href="./Comm/jfb/1Ch/1Ch011.html#a1Ch11_23">1Ch 11:23</a>).
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<br><br><b>thee</b>—Jerusalem ("my city," <a onclick="return mV('Isa',45,13);">Isa 45:13</a>).
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<br><br><b>in chains</b>— (<a onclick="return mV('Psa',149,8);">Psa 149:8</a>). "The saints shall judge the world" (<a onclick="return mV('1Cr',6,2);">1Cr 6:2</a>) and "rule the nations with a rod of iron" (<a onclick="return mV('Zec',14,'12-19');">Zec 14:12-19</a>; <a onclick="return mV('Rev',2,26,27);">Rev 2:26-27</a>). The "chains," in the case of the obedient, shall be the <i>easy yoke</i> of Messiah; as "the sword of the Spirit" also is saving to the believer, condemnatory to the unbeliever (<a onclick="return mV('Jhn',12,48);">Jhn 12:48</a>; <a onclick="return mV('Hbr',4,12);">Hbr 4:12</a>; <a onclick="return mV('Rev',19,15);">Rev 19:15</a>).
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<br><br><b>God is in thee</b>— (<a onclick="return mV('Jer',3,19);">Jer 3:19</a>).
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<p id="Isa45_15"><b>15. God that hidest thyself</b>—HORSLEY, after JEROME, explains this as the confession of Egypt, etc., that <i>God is concealed in human form in the person of Jesus.</i> Rather, connected with <a onclick="return mV('Isa',45,9,10);">Isa 45:9-10</a>, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a censure on those who presume to question God's dealings (<a onclick="return mV('Isa',55,8,9);">Isa 55:8-9</a>; <a onclick="return mV('Deu',29,29);">Deu 29:29</a>). Faith still discerns, even under the veil, the covenant-keeping "God of Israel, the Saviour" (<a onclick="return mV('Isa',8,17);">Isa 8:17</a>).
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<p id="Isa45_16"><b>16. ashamed</b>—"disappointed" in their expectation of help from their idols (see on JFB for <a href="./Comm/jfb/Isa/Isa042.html#Isa42_17">Isa 42:17</a>; <a onclick="return mV('Psa',97,7);">Psa 97:7</a>).
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<p id="Isa45_17"><b>17. in the Lord</b>— (<a onclick="return mV('Isa',45,24,25);">Isa 45:24-25</a>), contrasted with the idols which cannot give even temporary help (<a onclick="return mV('Isa',45,16);">Isa 45:16</a>); <i>in Jehovah</i> there is <i>everlasting</i> salvation (<a onclick="return mV('Isa',26,4);">Isa 26:4</a>).
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<br><br><b>not...ashamed</b>—opposed to the doom of the idolaters, who, in the hour of need, shall be "ashamed" (see on JFB for <a href="./Comm/jfb/Isa/Isa045.html#Isa45_16">Isa 45:16</a>).
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<p id="Isa45_18"><b>18.</b> (See on JFB for <a href="./Comm/jfb/Isa/Isa045.html#Isa45_12">Isa 45:12</a>).
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<br><br><b>not in vain, he formed it to be inhabited</b>—Therefore, Judah, lying waste during the Babylonish captivity, shall be peopled again by the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall be inhabited, for there can be no reason why the earth should <i>then</i> exist in vain any more than now (<a onclick="return mV('2Pe',3,13);">2Pe 3:13</a>).
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<p id="Isa45_19"><b>19. not...secret</b>—not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (<a onclick="return mV('Isa',48,16);">Isa 48:16</a>). Christ plainly quotes these words, thereby identifying Himself with Jehovah (<a onclick="return mV('Jhn',18,20);">Jhn 18:20</a>).
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<br><br><b>I said not...Seek...in vain</b>—When I commanded you to seek Me (Jehovah did so, <a onclick="return mV('Isa',45,11);">Isa 45:11</a>, "Ask Me," etc.), it was not in order that ye might be sent empty away (<a onclick="return mV('Deu',32,47);">Deu 32:47</a>). Especially in Israel's time of trial, God's interposition, in behalf of Zion hereafter, is expressly stated as about to be the answer to prayer (<a onclick="return mV('Isa',62,'6-10');">Isa 62:6-10</a>; <a onclick="return mV('Psa',102,'13-17','19-21');">Psa 102:13-17, 19-21</a>). So in the case of all believers, the spiritual Israel.
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<br><br><b>righteousness</b>—that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "<i>dark</i> places" from which they were uttered.
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<br><br><b>right</b>—true (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_26">Isa 41:26</a>).
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<p id="Isa45_20"><b>20. escaped of the nations</b>—those of the nations who shall have escaped the slaughter inflicted by Cyrus. Now, at last, ye shall see the folly of "praying to a god that cannot save" (<a onclick="return mV('Isa',45,16);">Isa 45:16</a>). Ultimately, those that shall be "left of all the nations which shall come against Jerusalem" are meant (<a onclick="return mV('Zec',14,16);">Zec 14:16</a>). They shall then all be converted to the Lord (<a onclick="return mV('Isa',66,23,24);">Isa 66:23-24</a>; <a onclick="return mV('Jer',3,17);">Jer 3:17</a>; <a onclick="return mV('Zec',8,'20-23');">Zec 8:20-23</a>).
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<p id="Isa45_21"><b>21.</b> Challenge the worshippers of idols (<a onclick="return mV('Isa',41,1);">Isa 41:1</a>).
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<br><br><b>take counsel together</b>—as to the best arguments wherewith to defend the cause of idolatry.
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<br><br><b>who...from that time</b>— (<a onclick="return mV('Isa',41,22,23);">Isa 41:22-23</a>; see on JFB for <a href="./Comm/jfb/Isa/Isa044.html#Isa44_8">Isa 44:8</a>). Which of the idols has done what God hath, namely, foretold, primarily as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cyrus' time will have its counterpart in the Antichrist and the apostasy, which shall precede Christ's manifestation.
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<br><br><b>just...and...Saviour</b>—<i>righteous</i> in keeping His promises, and therefore a <i>Saviour</i> to His people. Not only is it not inconsistent with, but it is the result of, His <i>righteousness,</i> or <i>justice,</i> that He should <i>save</i> His redeemed (<a onclick="return mV('Isa',42,6,21);">Isa 42:6, 21</a>; <a onclick="return mV('Psa',85,10,11);">Psa 85:10-11</a>; <a onclick="return mV('Rom',3,26);">Rom 3:26</a>).
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<p id="Isa45_22"><b>22. Look...and be ye saved</b>—The second imperative expresses the result which will follow obedience to the first (<a onclick="return mV('Gen',42,18);">Gen 42:18</a>); <i>ye shall be saved</i> (<a onclick="return mV('Jhn',3,14,15);">Jhn 3:14-15</a>). <a onclick="return mV('Num',21,9);">Num 21:9</a>: "If a serpent had bitten any man, when he <i>beheld</i> the serpent of brass he lived." What so simple as a look? Not <i>do</i> something, but <i>look</i> to the Saviour (<a onclick="return mV('Act',16,30,31);">Act 16:30-31</a>). Believers look by faith, the eye of the soul. The look is that of one <i>turning</i> (see <i>Margin</i>) to God, as at once "Just and the Saviour" (<a onclick="return mV('Isa',45,21);">Isa 45:21</a>), that is, the look of <i>conversion</i> (<a onclick="return mV('Psa',22,27);">Psa 22:27</a>).
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<p id="Isa45_23"><b>23. sworn by myself</b>—equivalent to, "As I live," as <a onclick="return mV('Rom',14,11);">Rom 14:11</a> quotes it. So <a onclick="return mV('Num',14,21);">Num 14:21</a>. God could swear by no greater, therefore He swears by Himself (<a onclick="return mV('Hbr',6,13,16);">Hbr 6:13, 16</a>).
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<br><br><b>word...in righteousness</b>—rather, "the truth (see on JFB for <a href="./Comm/jfb/Isa/Isa045.html#Isa45_19">Isa 45:19</a>) is gone forth from My mouth, the word (of promise), and it shall not return (that is, which shall not be revoked)" [LOWTH]. But the accents favor <i>English Version.</i>
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<br><br><b>tongue...swear</b>—namely, an oath of allegiance to God as their true King (see on JFB for <a href="./Comm/jfb/Isa/Isa019.html#Isa19_18">Isa 19:18</a>; <a onclick="return mV('Isa',65,16);">Isa 65:16</a>). Yet to be fulfilled (<a onclick="return mV('Zec',14,9);">Zec 14:9</a>).
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<p id="Isa45_24"><b>24.</b> Rather, "<i>Only</i> in Jehovah shall men say <i>of me</i> (this clause is parenthetical), is there righteousness" (which includes <i>salvation,</i> <a onclick="return mV('Isa',45,21);">Isa 45:21</a>, "a <i>just</i> God and a <i>Saviour,</i>" <a onclick="return mV('Isa',46,13);">Isa 46:13</a>), etc. [MAURER].
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<br><br><b>strength</b>—namely, to save.
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<br><br><b>shall men come</b>—Those who have set themselves up against God shall come to Him in penitence for the past (<a onclick="return mV('Isa',19,22);">Isa 19:22</a>).
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<br><br><b>ashamed</b>— (<a onclick="return mV('Isa',45,16);">Isa 45:16</a>; <a onclick="return mV('Isa',54,17);">Isa 54:17</a>; <a onclick="return mV('Isa',41,11);">41:11</a>).
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<p id="Isa45_25"><b>25. all...Israel</b>—the spiritual Israel (<a onclick="return mV('Rom',2,29);">Rom 2:29</a>) and the literal Israel, that is, the final remnant which shall <i>all be saved</i> (<a onclick="return mV('Isa',45,17);">Isa 45:17</a>; <a onclick="return mV('Rom',11,26);">Rom 11:26</a>).
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<br><br><b>justified</b>—treated <i>as if</i> they were just, through Christ's righteousness and death (<a onclick="return mV('Jer',23,5);">Jer 23:5</a>).
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<br><br><b>glory</b>—literally, "sing" in His praise (<a onclick="return mV('Jer',9,24);">Jer 9:24</a>; <a onclick="return mV('1Cr',1,31);">1Cr 1:31</a>).
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