That saith of Cyrus. The mention of Cyrus by name, here and again in Isaiah 45:1, has no doubt been one of the main grounds on which has been set up the theory of two Isaiahs. It has been thought incredible, or at any rate contrary to the analogy of prophetical revelation, that so minute a matter as the name of a man should have been announced in prophecy more than a century before his birth. There is, however, the parallel case of Josiah, who, according to the author of the Books of Kings, was announced by name more than three centuries before his birth (1 Kings 13:2). And there are the extremely minute facts noted in Daniel 11:1-45; which were prophetically de-dared from two centuries to three centuries and a half before they happened. It is, perhaps, assuming that we know more than we really do know about the object and laws of prophetic utterance, to lay it down that there can be no minute prophecy except when the prophet is living in the midst of the events. It is certainly a very marvellous thing that Isaiah, living at the close of the eighth and the beginning of the seventh century b.c; should -mention a king by name who did not ascend the throne till the middle of the sixth; but no one can suppose that God could not have made such a revelation to him if he pleased. An attempt to minimize the marvel, without postulating two Isaiahs, has been made by the supposition that "Cyrus" was not really a proper name, but an old title of the Persian (Achaemenian) kings, signifying" the sun," and that Isaiah, therefore, only meant to point out Persia as the power which would destroy Babylon, which he had already done in effect in Isaiah 21:2. But, in reality, there is no sufficient ground for either of the two statements
That "Cyrus" meant "the sun," rests upon the weak authorities of Plutarch and Ctesias, and has been disproved by Sir H. Rawlinson. That it was an old titular name of all the Persian kings is directly contrary to the evidence. Out of fourteen Achaemenian kings, two only bore the name; and they bore it as their one and only personal appellation. It was also borne by an Achaemenian prince who had no other name. It is as purely a proper name as Cambyses, or Xerxes, or Darius. The theory of Dean Plumptre must therefore be set aside as untenable, and we must face the fact that the great Cyrus, who reigned from b.c. 559 to b.c. 529, is mentioned in prophecies attributed to a writer whose death cannot be placed much later than b.c. 700. The name which the Greeks expressed by κύρος and the Romans by "Cyrus," is in the original Persian Kurush, in the old Babylonian Kuras, and in the Hebrew Koresh. He is my shepherd; i.e. not a mere ordinary king, who was often called "the shepherd of his people ( ποιμὴν λαῶν)," but "my shepherd"—the shepherd of my people, who will tend them and care for them. And shall perform (literally, accomplish) all my pleasure. Cyrus is said by Josephus to have had ibis prophecy pointed out to him on his conquest of Babylon, and to have thereupon determined to fulfil what was written ('Ant. Jud.,' Romans 12:1, § 2). His edict, reported by Ezra (Ezra 1:2-4), contained a statement that "Jehovah had charged him to build him a house at Jerusalem." It is difficult to see any sufficient political object for his restoration of the Jews to their country. Thou shalt be built; rather, it shall be built. Thy foundation shall be laid; literally, it shall be founded. The decree of Cyrus found by Darius at Ecbatana required that "the foundations of the house should be strongly laid" (Ezra 6:3), and prescribed its dimensions and materials. (On the actual laying of the foundations, see Ezra 3:8-13.)
HOMILETICS
Water a symbol of Divine grace.
It has been shown (in the comment on Isaiah 44:3)
An analogy thus recommended seems entitled to be viewed as something more than poetic imagery, and may properly be made the subject of our serious thought. In what respects, then, we may ask, does the symbolism hold?
I. WATER IS COMMON, ABUNDANT, FREELY GIVEN TO MANKIND AT LARGE. So is it with Divine grace. Christ, the Light of the world, lighteth every man that cometh into it (John 1:9). What men call "the light of nature" is an illumination poured by God into the soul, and this light is common to all. It shows men the way that they should walk in; it enables them to discern between right and wrong; if they would follow it, it would guide them to heaven. Nor does Divine grace stop at this point. To those who struggle to do right God's assisting grace is never wanting. His Spirit strives with all men (Genesis 6:3); his mercy is over all his works (Psalms 145:9); he is "no respecter of persons" (Acts 10:34).
II. WATER IS ABSOLUTELY NECESSARY TO LIFE. Nothing living, whether animal or vegetable, can exist without water. No spiritual life can exist without grace. Without moisture, neither can the embryo be formed, nor will the seed germinate. Without grace there is no commencement of spiritual life. Water is needed for the sustentation of both plants and animals. Grace is needed for the sustentation of the quickened spirit.
III. WATER CLEANSES MEN'S BODIES FROM ALL FILTH AND POLLUTION. The pace of God cleanses their souls from the filthiness and impurity of sin. His grace is the "one fountain opened for sin and for uncleanness" (Zechariah 13:1); the precious influences of his Spirit can alone take away impurity, and make the soiled soul once more clean in his sight. Wonderful is the cleansing power of water; still more wonderful is the guilt-removing power of grace. Sins that were "as scarlet" are by grace made "white as snow;" iniquities that were "red as crimson" become "as wool" (Isaiah 1:18). It is not merely that the sins themselves are forgiven, but the "evil heart," from which they proceeded, is washed, sanctified, and cleansed, so as to retain no taint of evil.
IV. WATER REFRESHES AND RENOVATES THOSE WHO ABE WEARY AND FAINT. There is no refreshment to the faint and weary soul comparable to the pouring out upon it of God's Spirit. When "the parched ground becomes a pool, and the thirsty land springs of water" (Isaiah 35:7), the result is a complete transformation of the whole appearance of things. "The wilderness and the solitary place" at once "are glad … the desert rejoices and blossoms like the rose It blossoms abundantly … the glory of Lebanon is given to it, the excellency of Carmel and Sharon" (Isaiah 35:1, Isaiah 35:2). Similarly, when the dry and thirsty soul obtains a "time of refreshing from the Lord" (Acts 3:19), its whole condition is on a sudden changed. Gladness succeeds to gloom, happiness to despair, an almost ecstatic bliss to a dull, gnawing sense of misery. The soul puts forth blossoms—rejoices with joy and singing (see the Psalms, passim).