I have not spoken in secret - The word rendered 'secret' (סתר sı̂ther) denotes a hiding, or covering; and the phrase here means secretly, privately. He did not imitate the pagan oracles by uttering his predictions from dark and deep caverns, and encompassed with the circumstances of awful mystery, and with designed obscurity.

In a dark place of the earth - From a cave, or dark recess, in the manner of the pagan oracles. The pagan responses were usually given from some dark cavern or recess, doubtless the bettcr to impress with awe the minds of those who consulted the oracles, and to make them more ready to credit the revelations of the fancied god. Such was the seat of the Sybil, mentioned by Virgil, AEn. vi. 4:

Excisum Euhoicae latus ingens rupis in antrum

Such also was the famous oracle at Delphi. Strobe (ix.) says, 'The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide.' Diodorus, giving an account of this oracle, says, 'that there was in that place a great chasm, or cleft in the earth; in which very place is now situated what is called the Adytum of the temple.' In contradistinction from all this, God says that he had spoken openly, and without these circumstances of designed obscurity and darkness. In the language here, there is a remarkable resemblance to what the Saviour said of himself, and it is not improbable that he had this passage in his mind: 'I spoke openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing' John 18:20. A similar declaration occurs in Deuteronomy 30:11 : 'This commandment which I command thee this day, it is not hidden from thee, neither is it far off.'

I said not to the seed of Jacob - The seed, or the race of Jacob, here means his people: and the idea is, that he had not commanded them to call upon him without his being ready to answer them.

Seek ye me in vain - The phrase, 'seek ye,' may refer to worship in general; or more properly to their calling upon him in times of calamity and trial. The sense is, that it had not been a vain or useless thing for them to serve him; that he had been their protector, and their friend; and that they had not gone to him, and spread out their needs for nothing. It is still true, that God does not command his people to seek him in vain (compare Deuteronomy 32:47). His service is always attended with a rich blessing to them; and they are his witnesses that he confers on them inexpressibly great and valuable rewards. It follows from this - first, that his people have abundant encouragement to go to him in all times of trial, persecution, and affliction; secondly, that they have encouragement to go to him in a low state of religion, to confess their sins, to supplicate his mercy, and to pray for the influences of his Holy Spirit, and the revival of his work; and, thirdly, that the service of God is always attended with rich reward. Idols do not benefit those wire serve them. The pursuit of pleasure, gain, and ambition, is often attended with no reward, and is never attended with any benefits that satisfy the needs of the undying mind; but the service of God meets all the needs of the soul; fills all its desires, and confers permanent and eternal rewards.

I the Lord speak righteousness - This stands in opposition to the pagan oracles, which often gave false, delusive, and unjust responses. But not so with God. He had not spoken, as they did, from deep and dark plates - fit emblems of the obscurity of their answers; he had not, as they had, commanded a service that was unprofitable and vain; and he had not, as they had, uttered oracles which were untrue and fitted to delude.

I declare things that are right - Lowth renders this, 'Who give direct answers;' and supposes it refers to the fact, that the pagan oracles often give ambiguous and deceitful responses. God never deceived. His responses were always true and unambiguous.

I have not spoken tn secret, in a dark place of the earth - In opposition to the manner in which the heathen oracles gave their answers, which were generally delivered from some deep and obscure cavern. Such was the seat of the Cumean Sybil: -

Excisum Euboicae latus ingens rupis in antrum.

Virg. Aen. 6:42.

"A cave cut in the side of a huge rock."

Such was that of the famous oracle at Delphi; of which, says Strabo, lib. ix., φασι δ' ειναι το μαντειον αντρον κοιλον μετα βαθους, ου μαλα ευρυστομον. "The oracle is said to be a hollow cavern of considerable depth, with an opening not very wide." And Diodorus, giving an account of the origin of this oracle, says "that there was in that place a great chasm or cleft in the earth; in which very place is now situated what is called the Adytum of the temple." Αδυτον· σπηλαιον, η το αποκρυφον μερος του ἱερου. Mesych. "Adytum means a cavern, or the hidden part of the temple."

I the Lord speak righteousness, I declare things that are right "I am Jehovah, who speak truth, who give direct answers" - This also is said in opposition to the false and ambiguous answers given by the heathen oracles, of which there are many noted examples; none more so than that of the answer given to Croesus when he marehed against Cyrus, which piece of history has some connection with this part of Isaiah's prophecies. Let us hear Cicero's account of the Delphic answers in general, and of this in particular: Sed jam ad te venio,

O sancte Apollo, qui umbilicum certum terrarum obsides,

Unde superstitiosa primum saeva evasit vox fera.

Tuis enim oraculis Chrysippus totum volumen implevit, partim falsis, ut ego opinor; partim casu veris, ut fit in omni oratione saepissime; partim flexiloquis et obscuris, ut interpres egeat interprete, et sors ipsa ad sortes referenda sit; partim ambiguis, et quae ad dialecticum deferenda sint. Nam cum sors illa edita est opulentissimo regi Asiea, Croesus Halym penetrans magnam pervertet opum vim: hostium vim sese perversurum putavit; pervertit autem suam. Utrum igitur eorum accidisset, verum oraculum fuisset. De Divinat. 2:56. Mountainous countries, and those which abounded in chasms, caves, and grottos, were the places in which oracles were most frequent. The horror and gloom inspired by such places were useful to the lying priests in their system of deception. The terms in which those oracles were conceived, (they were always ambiguous, or equivocal, or false, or illusory), sometimes the turn of a phrase, or a peculiarity in idiom or construction which might be turned pro or con, contained the essence of the oracular declaration. Sometimes, in the multitude of guesses, one turned out to be true; at other times, so equivocal was the oracle, that, however the thing fell out, the declaration could be interpreted in that way, as in the above to Croesus, from the oracle at Delphi, which was: If Croeses march against Cyrus, he shall overthrow a great empire: he, supposing that this promised him success, fought, and lost his own, while he expected to destroy that of his enemy. Here the quack demon took refuge in his designed ambiguity. He predicted the destruction of a great empire, but did not say which it was; and therefore he was safe, howsoever the case fell out. Not one of the predictions of God's prophets is conceived in this way.

I have not spoken in secret, in a dark place of the earth,.... In a private whisper, in a muttering manner, and out of the belly, as the Heathen priests did; and from out of cells, dens, and caverns of the earth, from whence the oracles of Heathen deities were delivered; but in a free, open, clear, and public manner, before multitudes, in the face of all men, or where there was a great concourse of people: so Christ delivered the law on Mount Sinai, in an audible manner, attended with a multitude of angels, and before all the people; and when here on earth he said nothing in secret, but openly to the world, in the synagogues and temple of the Jews, where they resorted in great numbers, John 18:20 and ordered his disciples also to publish on the housetops what they heard with their ears, Matthew 10:27,

I said not unto the seed of Jacob, seek ye me in vain; that is, he never suffered the seed of Jacob, Israelites indeed, praying Jacobs and prevailing Israels, the true worshippers of him, to seek him in vain; to pray unto and worship him to no purpose, or without fruit to themselves; for all such who seek him early and earnestly, heartily and diligently, and where he may be found, always find him; he receives them, and not rejects them; and they receive that from him which is worth seeking after, and amply rewards all their trouble. The Targum is,

"nor have I said to the seed of the house of Jacob in vain, seek my fear:''

I the Lord speak righteousness; the word of righteousness, the doctrine of justification by his own righteousness; that which he wrought out by his obedience, sufferings, and death, he declared and brought near in the ministry of the word; see Isaiah 46:13. The Targum renders it, "truth"; grace and truth came by Christ, John 1:17,

I declare things that are right; according to right reason, agreeably to the word of God, both law and Gospel, fit for men to receive, and what made for his own and his Father's glory; see Proverbs 8:6.

I have not spoken in secret, {x} in a dark place of the earth: I have not said to the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right.

(x) As do the false gods, who give uncertain answers.

45:19 In secret - The Heathen idols deliver oracles in obscure cells and caverns: but I have delivered my oracles to Israel publickly and plainly. In vain - Serve and worship me for nought. As I appointed them work, so from time to time I have given them abundant recompence. Right - I require nothing of my people which is not highly just and good.

19. not . secret-not like the heathen oracles which gave their responses from dark caverns, with studied obscurity (Isa 48:16). Christ plainly quotes these words, thereby identifying Himself with Jehovah (Joh 18:20).

I said not . Seek . in vain-When I commanded you to seek Me (Jehovah did so, Isa 45:11, "Ask Me," &c.), it was not in order that ye might be sent empty away (De 32:47). 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 (Isa 62:6, 7-10; Ps 102:13-17, 19-21). So in the case of all believers, the spiritual Israel.

righteousness-that which is veracious: not in the equivocal terms of heathen responses, fitly symbolized by the "dark places" from which they were uttered.

right-true (see on [813]Isa 41:26).

45:11-19 Believers may ask in prayer for what they need; if for their good, it will not be withheld. But how common to hear God called to account for his dealings with man! Cyrus provided for the returning Jews. Those redeemed by Christ shall be provided for. The restoration would convince many, and convert some; and all that truly join the Lord, find his service perfect freedom. Though God be his people's God and Saviour, yet sometimes he lays them under his frowns; but let them wait upon the Lord who hides his face. There is a world without end; and it will be well or ill with us, according as it shall be with us in that world. The Lord we serve and trust, is God alone. All that God has said is plain, satisfactory, and just. As God in his word calls us to seek him, so he never denied believing prayers, nor disappointed believing expectations. He gives grace sufficient, and comfort and satisfaction of soul.