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Commentary on Isaiah 45 verses 1–4
Cyrus was a Mede, descended (as some say) from Astyages king of Media. The pagan writers are not agreed in their accounts of his origin. Some tell us that in his infancy he was an outcast, left exposed, and was saved from perishing by a herdsman's wife. However, it is agreed that, being a man of an active genius, he soon made himself very considerable, especially when Croesus king of Lydia made a descent upon his country, which he not only repulsed, but revenged, prosecuting the advantages he had gained against Croesus with such vigour that in a little time he took Sardis and made himself master of the rich kingdom of Lydia and the many provinces that then belonged to it. This made him very great (for Croesus was rich to a proverb) and enabled him to pursue his victories in many countries; but it was nearly ten years afterwards that, in conjunction with his uncle Darius and with the forces of Persia, he made this famous attack upon Babylon, which is here foretold, and which we have the history of Dan. 5. Babylon had now grown exorbitantly rich and strong. It was forty-five miles in compass (some say more): the walls were thirty-two feet thick and 100 cubits high. Some say, They were so thick that six chariots might drive abreast upon them; others say, They were fifty cubits thick and 200 high. Cyrus seems to have had a great ambition to make himself master of this place, and to have projected it long; and at last he performed it. Now here, 210 years before it came to pass, we are told,
I. What great things God would do for him, that he might put it into his power to release his people. In order to this he shall be a mighty conqueror and a wealthy monarch and nations shall become tributaries to him and help him both with men and money. Now that which God here promised to do for Cyrus he could have done for Zerubbabel, or some of the Jews themselves; but the wealth and power of this world God has seldom seen fit to entrust his own people with much of, so many are the snares and temptations that attend them; but if here has been occasion, for the god of the church, to make use of them, God has been pleased rather to put them into the hands of others, to be employed for them, than to venture them in their own hands. Cyrus is here called God's anointed, because he was both designed and qualified for this great service by the counsel of God, and was to be herein a type of the Messiah. God engages to hold his right hand, not only to strengthen and sustain him, but to direct his motions and intentions, as Elisha put his hands upon the king's hands when he was to shoot his arrow against Syria, Kg2 13:16. Being under such direction,
1.He shall extend his conquests very far and shall make nothing of the opposition that will be given him. Babylon is too strong a place for a young hero to begin with; and therefore, that he may be able to deal with that, great additions shall be made to his strength by other conquests. (1.) Populous kingdoms shall yield to him. God will subdue nations before him; when he is in the full career of his successes he shall make nothing of a nation's being born to him at once: yet it is not he that subdues them; it is God that subdues them for him; the battle is his, and therefore his is the victory. (2.) Potent kings shall fall before him: I will loose the loins of kings, either the girdle of their loins (divesting them of their power and dignity) or the strength of their loins, and then it was literally fulfilled in Belshazzar, for, when he was terrified by the handwriting on the wall, the joints of his loins were loosed, Dan 5:6. (3.) Great cities shall surrender themselves into his hands, without giving him or themselves any trouble. God will incline the keepers of the city to open before him the two-leaved gates, not treacherously nor timorously, but from a full conviction that it is to no purpose to contend with him; and therefore the gates shall not be shut to keep him out as an enemy, but thrown open to admit him as a friend. (4.) The longest and most dangerous marches shall be made easy and ready to him: I will go before thee, to clear the way, and to conduct thee in it, and then the crooked places, shall be made straight; or, as some read it, the hilly places shall be levelled and made even. Those will find a ready road that have God going before them. (5.) No opposition shall stand before him. He that gives him his commission will break in pieces the gates of brass that are shut against him, and cut asunder the bars of iron wherewith they are fastened. This was fulfilled in the letter, if that be true which Herodotus reports, that the city of Babylon had 100 gates all of brass, with posts and hooks of the same metal.
2.He shall replenish his coffers very much (Isa 45:3): I will give thee the treasures of darkness, treasures of gold and silver, that have been long kept close under lock and key and had not seen the light of many years, or had been buried under ground by the inhabitants, in their fright, upon the taking of the city. The riches of many nations had been brought to Babylon, and Cyrus seized all together. The hidden riches of secret places, which belonged either to the crown or to private persons, shall all be a prey to Cyrus. Thus God, designing him to do a piece of service to his church, paid him richly for it beforehand; and Cyrus very honestly owned God's goodness to him, and, in consideration of that, released the captives. Ezr 1:2, God has given me all the kingdoms of the earth and thereby has obliged me to build him a house at Jerusalem.
II. We are here told what God designed in doing all this for Cyrus. What Cyrus aimed at in undertaking his wars we may easily guess; but what God aimed at in giving him such wonderful success in his wars we are here told.
1.It was that the God of Israel might be glorified: "That thou mayest know by all this that I the Lord am the God of Israel; for I have called thee by thy name long before thou wast born." When Cyrus should have this prophecy of Isaiah shown to him, and should there find his own name and his own achievements particularly described so long before, he should thereby be brought to acknowledge that the God of Israel was the Lord, Jehovah, the only living and true God, and that he continued to own his Israel though now in captivity. It is well when thus men's prosperity brings them to the knowledge of God, for too often it makes them forget him.
2.It was that the Israel of God might be released, Isa 45:4. Cyrus knew not God as the God of Israel. Having been trained up in the worship of idols, the true God was to him an unknown God. But, though he knew not God, God not only knew him when he came into being, but foreknew him, and bespoke him for his shepherd. He called him by his name, Cyrus, nay, which was yet great honour, he surnamed him and called him his anointed. And why did God do all this for Cyrus? Not for his own sake, be it known to him; whether he was a man of virtue or no is questioned. Xenophon indeed, when he would describe the heroic virtues of an excellent prince, made use of Cyrus's name, and many of the particulars of his story, in his Cyropaedia; but other historians represent him as haughty, cruel, and bloodthirsty. The reason why God preferred him was for Jacob his servant's sake. Note, (1.) In all the revolutions of states and kingdoms, the sudden falls of the great and strong, and the surprising advancements of the weak and obscure, God is designing the good of his church. (2.) It is therefore the wisdom of those to whom God has given wealth and power to use them for his glory, by showing kindness to his people. Cyrus is preferred that Israel may be released. He shall have a kingdom, only that God's people may have their liberty; for their kingdom is not of this world, it is yet to come. In all this Cyrus was a type of Christ, who was made victorious over principalities and powers, and entrusted with unsearchable riches, for the use and benefit of God's servants, his elect. When he ascended on high he led captivity captive, took those captives that had taken others captives, and opened the prison to those that were bound.
“Thus says the Lord God to my Christ [the] Lord, whose right hand I have held, that the nations may hear him, ‘the powers of kings will I burst asunder; I will open before him the gates, and the cities shall not be closed to him.’ ” This very thing we see now fulfilled. For whose right hand does God the Father hold but Christ’s, his Son? All nations have heard of him, that is, people of all nations have believed. Their preachers, the apostles, are pointed to in the psalms of David: “Into the entire earth,” he says, “is gone out their sound, and to the ends of the earth their words.” For on whom else have nations the world over believed but on the Christ who has now already come?… In all these places the name of the Christ has already come to reign. He is the one before whom the gates of all cities have been opened and to whom none are closed, before whom iron bars have been crumbled and brazen gates opened. There is a spiritual sense affixed to these expressions. The hearts of individuals, having been blockaded in various ways by the devil, are now unbarred by the faith of Christ. This promise has already been evidently fulfilled, inasmuch as in all these places there are people who live believing in the name of Christ.
(Chapter 45, Verses 1 onwards) Thus says the Lord to Cyrus, his anointed one, whom he has taken by the right hand to subdue nations before him and strip the loins of kings, to force gateways before him that their gates be closed no more:I will go before you, and level the mountains; I will break in pieces the doors of bronze and cut through the bars of iron.I will give you the treasures of darkness and riches hidden in secret places, so that you may know that it is I, the Lord, the God of Israel, who call you by your name. Because of my servant Jacob, and Israel my chosen one, I have called you by your name: I have likened you to myself, and you have not known me. I am the Lord, and there is no other: besides me there is no God: I have girded you, and you have not known me. So that they may know, from the rising of the sun, and from the west, that there is no one besides me ((Previously it was added: God)). I am the Lord, and there is no other. Forming light and creating darkness: making peace and creating evil. I am the Lord who does all these things. I know that in this chapter not only many Latin but also Greek people greatly err, thinking that it is written: Thus says the Lord to my Christ, the Lord; so that it is understood, according to what we read elsewhere: The Lord rains from the Lord (Gen. II). And: The Lord said to my Lord (Ps. CIX, 1). For it is not κυρίῳ, which means Lord, but it is said to Cyrus, who is called Chores in Hebrew, the king of the Persians, who overcame Babylon and the Chaldeans. And with the Medes joined together, the charioteer of the chariot, that is, of the camel and the donkey, is read above. This one is called Christ, that is, the anointed of the Lord, which was a sign among the Hebrews of royal power, just as with us the emperor is given a diadem and purple robe: so among the Hebrews those who were to reign were anointed with oil. Hence Saul is also called the anointed of the Lord (1 Samuel 24). And in the Psalms we read: 'Do not touch my anointed ones, and do no harm to my prophets' (Psalm 105:15). He grasped and held the right hand of this man, so that no one could resist his strength. Let us read the history of Cyrus the Great, consisting of eight books by Xenophon, and we will see the prophecy of Isaiah fulfilled. What city did not yield to him? What king did not submit to him? What walls, before impregnable, were not brought down by his siege? Therefore, God addresses Cyrus himself: I have given you treasures and hidden riches of all cities, so that you, who previously worshipped idols, would acknowledge one God through my blessings, especially since you know that your name was foretold long before you were born. Which indeed Josephus also relates in the eleventh book of Jewish Antiquities, that Cyrus read of himself prophesied by name by Isaiah, and therefore the Jews loved him greatly as if he were one of God's own familiar ones. These things, he says, I attribute to you because of my servant Jacob, and my chosen Israel, and I called you by your name, just as I called Abraham, Isaac, and Jacob; and long before, I foretold you, Isaac and Josiah, so that you would not think that he is the Christ, to whom you are compared, and in whose type and image you have preceded. But you did not know me, that is, you worshiped idols, not God. I have equipped you with strength; I have made you conquer many nations, and you did not know your helper. In this respect, I cannot help but be amazed at the foolishness of the readers; that they would refer these things to Christ, through whom the world is reconciled to God. I, says the Lord, and there is no one besides me. Besides my word, reason, power, and wisdom, which are in me, there is no other God. And I have done these things so that from the East and the West the whole world may recognize that there is no other God besides me. I am the Lord, and there is no other. For the Father is in the Son, and the Son is in the Father. He who speaks in the Gospel: I and the Father are one (John 10:30). And it is written in the book of Ezra that Cyrus wrote to all nations that there is no God except the God of Israel. Or it is to be understood in this way, that the release of captives and the mercy of God towards his people has made God known to all nations. Therefore, I, the only God, give you strength. I myself create opposing things, light and darkness, that is, day and night; peace and evil, that is, calm and war, through which I indicate that I was angry with my people when they endured the darkness of captivity and the evils of slavery. And again, I showed mercy when I released them to their homeland and they received peace and joy. Just as light is opposed to darkness, so war is opposed to peace. In order to combat heresy, which considers God, the creator of all things, as evil, it must be noted that this evil is not opposed to good, but rather serves as a means of affliction and struggle, as it is written in the Gospel: 'Sufficient for the day is its own evil' (Matthew 6:34). We can apply this understanding to a wise man of the Church, to whom God has granted speech and wisdom, so that through his arguments he may undermine all sects that are contrary to the truth. Just as the Holy Scripture also mentions about Stephen (Acts 6), that no one was able to resist his wisdom, and so that he may subject kings, that is, the leaders of each heresy, to his authority, and open and break down what previously seemed to be concluded by the art of dialectic, and bring forth the secrets of the heretics, surpassing and convincing them, so that they may know the secrets of Christ, in whom are hidden all the treasures of wisdom and knowledge (Colossians 2). God calls this man by His own name because he is the defender of His servant Jacob and His chosen one Israel. God accepts him and conforms him to His word, which he must be careful not to think that what he speaks is his own, but rather he should attribute all glory to the giver; lest he himself deserves to hear: 'I have called you, and you have not known me.' For when, equipped with the armor of an Apostle, he teaches everyone that there is no other God but one, who is the God of Jacob and Israel, Marcion will be confounded, for he understands two gods, one good and the other just; one the creator of the invisible, the other of the visible. From these, the first makes light, the second darkness; the former brings peace, the latter brings evil: and yet the same God created both, according to their different merits.
What is most clear is the power of the prophecy or the prophetic preaching. We should look at each of the lines to see clearly what seems obscure. For it calls Cyrus “Christ” and not as if he were one of the saints, who could bear this name, but it functions to mean that he bears the name as anointed by God, in that God was in the habit of anointing those called to the kingdom even if they were not saints or worshipers. For we find the holy prophets saying to those who have received this, “The Lord has anointed you king over Israel.” So Cyrus is the anointed one, anticipating Christ as king. Only through God has he triumphed and been brought to this triumphal song so as to reflect that since he is called “anointed,” that is, by chrism and selection, he is called by God to the kingdom … so that you might know.… “I am the Lord God who calls your name, the God of Israel, for the sake of Jacob my servant/son and Jacob my chosen. I, God alone, have called you for this, and I have honored you with radiance, that you will be civil to my servant Israel. I have called you and have crowned you with glory, even though you do not know that I am the Lord and that there is no God other than me.”
The divine Scripture designates under the name “anointed” not only those who are brought forward for unction but also those whom the God of the universe has singled out with a view toward [fulfilling] a required function. Thus, referring to the patriarchs who lived before the law, he has said, “Touch not my anointed ones.” Here, in any case, he has given to Cyrus the title “anointed,” in order to announce that it is [God] who has chosen him as king in such a way as to defeat the empire of the Babylonians, to make an end to the captivity of the Jews and to [re]construct the temple of God.
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SUMMARY
Isaiah 45:1 presents a profound prophetic declaration from the LORD, identifying Cyrus, a future pagan Persian king, as His "anointed" instrument. Centuries before his birth and the Babylonian exile, God reveals His sovereign intention to empower Cyrus, guiding his military campaigns, weakening opposing rulers, and ensuring the formidable gates of Babylon would be opened and remain so, thereby guaranteeing his conquest. This remarkable prophecy underscores God's absolute control over human history, nations, and individuals, orchestrating global events with precision to accomplish His redemptive purposes for Israel and ultimately, for all creation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 45:1 employs several powerful literary devices to convey its profound message. The primary device is Prophecy, specifically Predictive Prophecy, as Isaiah foretells events—the rise of Cyrus, his specific military successes, and the manner of Babylon's fall—centuries before they occur. This demonstrates God's omniscience and sovereign control over history. The phrase "loose the loins of kings" is a vivid Idiom or Metaphor, drawing on ancient understandings of the loins as the seat of strength to convey the idea of weakening or stripping kings of their power and resolve. Similarly, God's statement "whose right hand I have holden" functions as a Metaphor for divine empowerment, guidance, and assistance, illustrating God's active involvement in human affairs. The direct address, "Thus saith the LORD to his anointed, to Cyrus," is a form of Divine Address or Apostrophe, where God speaks directly to an individual, even one not yet born, emphasizing the personal and intentional nature of His decree. Finally, the repetition of "gates" and the absolute declaration "shall not be shut" serves as a form of Emphasis, underscoring the certainty and irresistibility of God's plan for Babylon's fall and Cyrus's success.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 45:1 serves as a profound testament to God's absolute and unchallengeable sovereignty over all of creation, including human history and political powers. It dismantles any notion of a God who is merely a passive observer or who only works within the confines of His covenant people. Instead, it reveals a God who actively raises up and casts down rulers, orchestrates international events, and even uses pagan kings as His "anointed" instruments to accomplish His specific redemptive purposes for His chosen people. This demonstrates that all authority ultimately derives from Him, and no human will or power can thwart His divine plan. It teaches us to look beyond immediate political landscapes and trust in the unseen hand of God, who works all things for the good of those who love Him and for the advancement of His kingdom.
REFLECTION AND APPLICATION
Isaiah 45:1 offers immense comfort and a powerful challenge for believers in every generation. In a world often characterized by political turmoil, shifting powers, and leaders who may seem far from God's purposes, this verse reminds us that God remains utterly sovereign. He is not surprised by global events; rather, He orchestrates them, raising up and bringing down nations and leaders according to His eternal counsel. This truth calls us to place our ultimate hope and trust not in human governments, political systems, or even the best-intentioned leaders, but in the God who holds the entire cosmos in His hands. It encourages us to pray for our leaders, knowing that God can use anyone for His purposes, and to rest in the assurance that His ultimate plan for His people and His kingdom will prevail, regardless of present circumstances. Our faith is grounded in a God who is actively involved in history, working all things together for good.
Questions for Reflection
FAQ
Why is Cyrus called "anointed" (Hebrew: mashiaḥ) if he was a pagan king?
Answer: The Hebrew word mashiaḥ (מָשִׁיחַ) literally means "anointed one." While it is the root from which "Messiah" is derived and is most famously applied to the coming Savior, its primary meaning refers to someone set apart or consecrated by God for a specific purpose or office. In the Old Testament, kings (like David, 1 Samuel 16:12-13), priests (like Aaron, Exodus 29:7), and even prophets were considered "anointed." In Isaiah 45:1, Cyrus is "anointed" in a functional sense; God divinely appointed and empowered him for the specific task of overthrowing Babylon and allowing the Jewish exiles to return to their homeland and rebuild the temple in Jerusalem (Ezra 1:1-4). This demonstrates God's absolute sovereignty to use anyone, regardless of their personal faith or background, as an instrument in His overarching redemptive plan.
How were Babylon's "two leaved gates" opened or "not shut" as prophesied?
Answer: Historical accounts from Greek historians like Herodotus and Xenophon corroborate the fulfillment of this prophecy. According to these accounts, during a major Babylonian festival, Cyrus's army ingeniously diverted the Euphrates River, which flowed under the city walls. This lowered the water level, allowing Persian troops to march along the riverbed directly into the city. Crucially, the massive inner city gates, which opened onto the river, were either carelessly left open by the celebrating Babylonians or were easily breached due to negligence. This allowed the Persian army to enter the supposedly impregnable city without a direct siege or battle at the main walls, leading to Babylon's swift and unexpected fall in 539 BC. This historical detail provides a striking confirmation of the precise foreknowledge of God declared through Isaiah centuries earlier.
CHRIST-CENTERED FULFILLMENT
Isaiah 45:1, with its prophecy of Cyrus as God's "anointed" instrument, finds its ultimate and most profound fulfillment in Jesus Christ, the true and ultimate Anointed One, the Messiah. Cyrus was God's chosen agent to deliver His people from physical captivity in Babylon and enable the rebuilding of a physical temple. In a far greater sense, Jesus is the divine Anointed One, sent by God to deliver humanity from the spiritual bondage of sin, death, and the dominion of Satan (Colossians 2:15). Just as God held Cyrus's right hand to subdue nations, so God the Father empowered Jesus with all authority in heaven and on earth to conquer the spiritual enemies of humanity. While Cyrus opened physical gates, Jesus, through His death and resurrection, has opened a new and living way into the very presence of God (Hebrews 10:19-20), breaking down the spiritual gates of hell and the grave. Furthermore, Cyrus enabled the rebuilding of a physical temple, but Jesus is the true Temple, and through Him, believers are built together as living stones into a spiritual dwelling place for God (Ephesians 2:19-22). The sovereign power of God displayed in raising up Cyrus for a specific historical task foreshadows the even greater, redemptive sovereignty displayed in sending the Lamb of God, who takes away the sin of the world!, to accomplish eternal salvation.