Isaiah 45:12

Translation
King James Version
I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.
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KJV (with Strong's)
I have made H6213 the earth H776, and created H1254 man H120 upon it: I, even my hands H3027, have stretched out H5186 the heavens H8064, and all their host H6635 have I commanded H6680.
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Complete Jewish Bible
I am the one who made the earth! I created human beings on it! I- my hands - stretched out the heavens, and directed all their number.
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Berean Standard Bible
It is I who made the earth and created man upon it. It was My hands that stretched out the heavens, and I ordained all their host.
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American Standard Version
I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens; and all their host have I commanded.
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World English Bible Messianic
I have made the earth, and created man on it. I, even my hands, have stretched out the heavens; and I have commanded all their army.
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Geneva Bible (1599)
I haue made the earth, and created man vpon it: I, whose hands haue spred out the heauens, I haue euen commanded all their armie.
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Young's Literal Translation
I made earth, and man on it prepared, I--My hands stretched out the heavens, And all their host I have commanded.
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See also
Isaiah 42:5Jeremiah 27:5Isaiah 44:24Nehemiah 9:6Genesis 2:1Jeremiah 32:17Isaiah 45:18
In the KJVVerse 18,574 of 31,102

Study This Verse

SUMMARY

Isaiah 45:12 serves as a majestic declaration of God's unparalleled and singular sovereignty as the Creator and Commander of the universe. It emphatically asserts His direct, personal involvement in the formation of the earth and the creation of humanity upon it, alongside His deliberate act of stretching out the heavens and orchestrating all their celestial bodies. This verse functions as a foundational statement of divine authority, underscoring that the God who orchestrates global events and raises up kings is undeniably the incomparable architect of all existence, uniquely capable of fulfilling every one of His purposes.

CONTEXT

  • Literary Context: Isaiah 45:12 is situated within a profound and expansive section of Isaiah's prophecy (chapters 40-48), where the prophet consistently emphasizes Yahweh's unparalleled sovereignty, particularly in stark contrast to the impotent idols and false gods worshipped by surrounding nations. The preceding verses in chapter 45 introduce Cyrus, the Persian king, by name, an astonishing prophecy given that Cyrus was not yet born. God declares that He will use Cyrus as His chosen instrument to deliver Israel from Babylonian captivity and facilitate the rebuilding of Jerusalem and its temple. The declaration in verse 12, "I have made the earth, and created man upon it," serves as a theological anchor, asserting that the God who can foretell and orchestrate such specific, unprecedented historical events is undeniably the omnipotent Creator of the cosmos. His absolute power over nations and human history is rooted in His foundational power over creation itself, thereby validating His unique ability to bring His divine plans to fruition. This assertion of comprehensive creative power reinforces the trustworthiness of God's promises regarding Israel's restoration.
  • Historical & Cultural Context: The book of Isaiah was written during a period of significant geopolitical upheaval for ancient Israel. While Isaiah ministered primarily in the 8th century BCE, chapters 40-55, often referred to as "Second Isaiah," speak prophetically to a later context—the Babylonian exile (6th century BCE) and the promise of return. The exiles were surrounded by the polytheistic culture of Babylon, where numerous gods were worshipped, and their power was often associated with specific natural phenomena or national destinies. In this environment, God's declaration in Isaiah 45:12 directly challenges the Babylonian worldview and its vast pantheon. By asserting sole authorship of creation and absolute command over the "host of heaven" (celestial bodies often deified or seen as autonomous forces by pagan cultures), Yahweh distinguishes Himself as the one true God, incomparable to any idol or cosmic force. This declaration would have provided immense comfort, reassurance, and a powerful call to exclusive worship for a people tempted to doubt God's power and faithfulness in their captivity.
  • Key Themes: This verse contributes significantly to several overarching themes prominent in the book of Isaiah. Foremost is the theme of Divine Sovereignty, asserting God's absolute control over all creation and history, from the smallest detail of human life to the grand expanse of the cosmos. This is inextricably linked to the theme of God's Uniqueness and Incomparability, as He alone is the Creator, distinguishing Him from all false gods and idols who are powerless and inert (cf. the powerful rhetorical questions found in Isaiah 44:6-8). The verse also highlights God's Power and Agency, emphasizing His direct, personal involvement in the act of creation through the vivid imagery of "my hands." Furthermore, it subtly reinforces the theme of God's Faithfulness to His Covenant Promises, as the God powerful enough to create and command the entire universe is certainly powerful enough to deliver His people and fulfill His word, echoing the promises of restoration and a new exodus found throughout Isaiah 40 through Isaiah 55. The very act of creation is a testament to His ability to bring about new things, including the new salvation for Israel.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • created (Hebrew, bârâʼ', H1254): This primitive root (H1254) signifies the act of bringing something into existence, often associated with divine activity. While it can mean to "cut down" or "select" in other contexts, in relation to creation, it emphasizes God's unique power to originate existence or bring forth something new and distinct. Here, it highlights God's unparalleled ability to bring humanity into being, distinguishing His work from mere shaping or forming existing materials.
  • hands (Hebrew, yâd', H3027): This primitive word (H3027) literally refers to the physical appendage, but in this context, "hands" serves as a powerful anthropomorphism. It symbolizes God's direct, personal, and tangible involvement in creation, conveying His power, agency, and intimate craftsmanship in forming the earth and stretching out the heavens. It implies a deliberate and purposeful act rather than an impersonal force, emphasizing His active role.
  • commanded (Hebrew, tsâvâh', H6680): This primitive root (H6680) denotes the act of constituting, enjoining, or giving a definitive order. Here, it underscores God's absolute authority and control over the celestial bodies ("their host"). They do not exist or operate by chance, but by His precise and sovereign decree, reflecting His meticulous order and governance over the cosmos. It implies an active, ongoing rule over all that He has created, ensuring their function and purpose.

Verse Breakdown

  • "I have made the earth, and created man upon it:" This opening clause establishes God's foundational role as the sole architect of the terrestrial realm and the originator of human life. The dual verbs "made" (H6213, ʻâsâh, meaning to do or make in a broad sense) and "created" (H1254, bârâʼ, emphasizing divine origination) highlight the comprehensive nature of His work, from the general formation of the planet to the specific, unique act of bringing humanity into existence upon it. This underscores His intimate involvement in both the physical world and the pinnacle of His creation, humankind.
  • "I, even my hands, have stretched out the heavens," This segment shifts focus to the celestial realm, reiterating God's personal agency. The emphatic "I, even my hands" uses anthropomorphism to underscore that the vast expanse of the heavens was not formed by an abstract force but by God's direct, intentional, and powerful action. The verb "stretched out" (H5186, nâṭâh) evokes the imagery of an artisan unfurling a canopy or tent, conveying the immense scale, deliberate design, and effortless power of the cosmos's creation.
  • "and all their host have I commanded." This final clause asserts God's absolute authority over the celestial bodies—the sun, moon, stars, and constellations, often referred to as the "host of heaven." The verb "commanded" (H6680, tsâvâh) signifies that these heavenly bodies do not operate autonomously or haphazardly but are under God's precise and continuous decree. They move, shine, and fulfill their functions in perfect order, not by chance, but by His sovereign word, demonstrating His meticulous governance over the entire universe.

Literary Devices

Isaiah 45:12 employs several potent literary devices to convey God's supreme power and authority. Anthropomorphism is strikingly evident in the phrase "my hands," which attributes human physical action to God, emphasizing His direct, personal, and intentional involvement in the act of creation. This makes the abstract concept of divine power more relatable and impactful to the human audience. The verse also utilizes Divine Fiat, where God's creative and governing power is expressed through His authoritative declaration and command, particularly seen in "all their host have I commanded." This highlights that creation is not a struggle but an effortless act of His sovereign will. Furthermore, there is an element of Merism or Totality in the pairing of "earth" and "heavens," which together encompass the entirety of the cosmos, signifying God's complete and universal dominion over all existence, from the terrestrial to the celestial. The repetitive "I" at the beginning of the clauses serves as a powerful Anaphora and Emphasis, underscoring God's singular, unchallenged, and incomparable identity as the sole Creator and Commander.

THEOLOGICAL AND THEMATIC CONNECTIONS

Isaiah 45:12 stands as a monumental declaration of God's absolute sovereignty, serving as a theological bedrock for understanding His character and His relationship with creation. It asserts that His power is not limited to the spiritual realm or a particular nation, but extends universally over all physical and celestial existence. This comprehensive creative and commanding authority underpins His ability to orchestrate human history, raise up and bring down kings, and ultimately fulfill His redemptive purposes for Israel and, by extension, all humanity. The God who creates and commands the stars is the same God who guides the destiny of His people, providing immense comfort and a call to unwavering trust in His omnipotence and faithfulness.

REFLECTION AND APPLICATION

The profound declaration of God's creative and commanding power in Isaiah 45:12 offers immense comfort and a powerful call to trust in a world often characterized by chaos and uncertainty. If the same divine "hands" meticulously crafted the vast expanse of the heavens and delicately formed every human being, then surely, He is capable of ordering the intricate details of our individual lives and guiding the complex affairs of nations. This verse invites us to release our anxieties and fears into the hands of the One who holds all creation in His grasp. It calls us to cultivate a posture of profound humility and awe, recognizing our finite place within His infinite design, and to direct our worship solely to the one true God, who alone possesses such unparalleled authority. In a society prone to placing ultimate trust in human ingenuity, political leaders, or material wealth, Isaiah 45:12 serves as a timeless corrective, redirecting our devotion and allegiance to the incomparable Creator and Commander of all.

Questions for Reflection

  • How does reflecting on God's power as the Creator of the earth and heavens impact your sense of security and trust in Him amidst personal challenges or global events?
  • In what ways might we, consciously or unconsciously, place our trust in "idols" (e.g., career, possessions, human wisdom) rather than the God who commands all creation?
  • What specific areas of your life do you need to surrender more fully to the sovereign command of the God who stretched out the heavens?

FAQ

What does "all their host have I commanded" refer to?

Answer: The phrase "all their host" (Hebrew: tsâbâʼ, H6635) refers to the celestial bodies—the sun, moon, stars, planets, and constellations. While tsâbâʼ can mean an army or multitude, in this context, it clearly denotes the vast array of heavenly bodies. The declaration that God has "commanded" them emphasizes His absolute authority and control over the cosmos. They do not operate randomly or by their own power, but by His precise and continuous decree, functioning as His disciplined forces. This imagery reinforces God's meticulous order and governance over the entire universe, a concept also seen in Psalm 147:4, where God "tells the number of the stars; he calls them all by their names."

How does this verse challenge the beliefs of other ancient cultures?

Answer: Isaiah 45:12 directly challenges the polytheistic and astrological beliefs prevalent in ancient cultures, particularly those of Babylon, where the Israelites were in exile. Many pagan cultures deified celestial bodies (sun, moon, stars) or believed they were controlled by various gods and goddesses, often influencing human destiny. By declaring, "I, even my hands, have stretched out the heavens, and all their host have I commanded," the God of Israel asserts His singular, supreme authority over these very entities. He is not merely one god among many, nor is He subject to cosmic forces; rather, He is the sole Creator and Commander of all, including the "host of heaven" that other nations worshipped. This fundamentally distinguishes Yahweh as the incomparable, true God, stripping power from idols and false deities and calling His people to exclusive worship.

CHRIST-CENTERED FULFILLMENT

Isaiah 45:12, with its majestic declaration of God as the sole Creator and Commander of the cosmos, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The New Testament reveals that the very "hands" that stretched out the heavens and created humanity are intrinsically linked to the Son of God. John 1:3 unequivocally states, "All things were made through him, and without him was not anything made that was made." Similarly, Colossians 1:16-17 declares that "by him all things were created, in heaven and on earth, visible and invisible... all things were created through him and for him. And he is before all things, and in him all things hold together." This establishes Christ not merely as an instrument, but as the active agent of creation, the very Word through whom the divine fiat was uttered. Furthermore, the authority to "command" all the host of heaven and earth is fully vested in Christ, who calmed raging storms with a word (Mark 4:39), commanded demons to obey Him (Luke 4:36), and will ultimately subject all things to Himself, transforming our lowly bodies to be like His glorious body (Philippians 3:21). Thus, the omnipotent Creator God of Isaiah 45:12 is revealed in the New Testament as the triune God, with Christ at the very heart of both creation and its ultimate redemption, demonstrating that the power to create is the same power that saves and sustains.

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Commentary on Isaiah 45 verses 11–19

I. II. Main points1. 2. Sub-points

The people of God in captivity, who reconciled themselves to the will of God in their affliction and were content to wait his time for their deliverance, are here assured that they should not wait in vain.

I. They are invited to enquire concerning the issue of their troubles, Isa 45:11. The Holy One of Israel, and his Maker, though he does not allow them to strive with him, yet encourages them, 1. To consult his word: "Ask of me things to come; have recourse to the prophets and their prophecies, and see what they say concerning these things. Ask the watchmen, What of the night? Ask them, How long?" Things to come, as far as they are revealed, belong to us and to our children, and we must not be strangers to them. 2. To seek unto him by prayer: "Concerning my sons and concerning the work of my hands, which as becomes them submit to the will of their Father, the will of their potter, command you me, not by way of prescription, but by way of petition. Be earnest in your requests, and confident in your expectations, as far as both are guided by and grounded upon the promise." We may not strive with our Maker by passionate complaints, but we may wrestle with him by faithful and fervent prayer. My sons, and the work of my hands, commend to me (so some read it), bring them to me and leave them with me. See the power of prayer, and its prevalency with God: Thou shalt cry, and he shall say, Here I am; what would you that I should do unto you? Some read it with an interrogation, as carrying on the reproof (Isa 45:9, Isa 45:10): Do you question me concerning things to come? and am I bound to give you an account? And concerning my children, even concerning the work of my hands, will you command me, or prescribe to me? Dare you do so? Shall any teach God knowledge, or give law to him? Those that complain of God do in effect assume an authority over him.

II. They are encouraged to depend upon the power of God when they are brought very low and are utterly incapable of helping themselves, Isa 45:12. Their help stands in the name of the Lord, who made heaven and earth, which he mentions here, not only for his own glory, but for their comfort. The heavens and earth shall contribute, if he please, to the deliverance of the church (Isa 45:8), for he created both, and therefore has both at command. 1. He made the earth, and created man upon it, for it was intended to be a habitation for man, Psa 115:16. He has therefore not only authority, but wisdom and power sufficient to govern man here on this earth and to make what use he pleases of him. 2. His hands have stretched out the heavens, and all their hosts he commanded into being at first, and therefore still governs all their motions and influences. It is good news to God's Israel that their God is the creator and governor of the world.

III. They are particularly told what God would do for them, that they might know what to depend upon; and this shall lead them to expect a more glorious Redeemer and redemption, of whom, and of which, Cyrus and their deliverance by him were types and figures.

1.Liberty shall be proclaimed to them, Isa 45:13. Cyrus is the man that shall proclaim it; and, in order hereunto, God will put power into his hands: I have raised him up in righteousness, that is, in pursuance and performance of my promises and to plead my people's just but injured cause. He will give him success in all his enterprises, particularly that against Babylon: I will direct all his ways; and then it follows that he will prosper him, for those must needs speed well that are under a divine direction. God will make plain the way of those whom he designs to employ for him. Two things Cyrus must do for God: - (1.) Jerusalem is God's city, but it is now in ruins, and he must rebuild it, that is, he must give orders for the rebuilding of it, and give wherewithal to do it. (2.) Israel is God's people, but they are now captives, and he must release them freely and generously, not demanding any ransom, nor compounding with them for price or reward. And Christ is anointed to do that for poor captive souls which Cyrus was to do for the captive Jews, to proclaim the opening of the prison to those that were bound (Isa 61:1), enlargement from a worse bondage than that in Babylon.

2.Provision shall be made for them. They went out poor, and unable to bear the expenses of their return and re-establishment; and therefore it is promised that the labour of Egypt and other nations should come over to them and be theirs, Isa 45:14. Cyrus, having conquered those countries, out of their spoils provided for the returning Jews; and he ordered his subjects to furnish them with necessaries (Ezr 1:4), so that they did not go out empty from Babylon any more than from Egypt. Those that are redeemed by Christ shall be not only provided for, but enriched. Those whose spirits God stirs up to go to the heavenly Zion may depend upon him to bear their charges. The world is theirs as far as is good for them.

3.Proselytes shall be brought over to them: Men of stature shall come after thee in chains; they shall fall down to thee, saying, Surely God is in thee. This was in part fulfilled when many of the people of the land became Jews (Est 8:17), and said, We will go with you, humbly begging leave to do so, for we have heard that God is with you, Zac 8:23. The restoration would be a means of the conviction of many and the conversion of some. Perhaps many of the Chaldeans who were now themselves conquered by Cyrus, when they saw the Jews going back in triumph, came and begged pardon for the affronts and abuses they had given them, owned that God was among them and that he was God alone, and therefore desired to join themselves to them. But this promise was to have its full accomplishment in the gospel church, - when the Gentiles shall become obedient by word and deed to the faith of Christ (Rom 15:18), as willing captives to the church (Psa 110:3), glad to wear her chains, - when an infidel, beholding the public worship of Christians, shall own himself convinced that God is with them of a truth (Co1 14:24, Co1 14:25) and shall assay to join himself to them, - and when those that had been of the synagogue of Satan shall come and worship before the church's feet, and be made to know that God has loved her (Rev 3:9), and the kings of the earth and the nations shall bring their glory into the gospel Jerusalem, Rev 21:24. Note, It is good to be with those, though it be in chains, that have God with them.

IV. They are taught to trust God further than they can see him. The prophet puts this word into their mouths, and goes before them in saying it (Isa 45:15): Verily, thou art a God that hidest thyself. 1. God hid himself when he brought them into the trouble, hid himself and was wroth, Isa 57:17. Note, Though God be his people's God and Saviour, yet sometimes, when they provoke him, he hides himself from them in displeasure, suspends his favours, and lays them under his frowns: but let them wait upon the Lord that hides his face, Isa 8:17. 2. He hid himself when he was bringing them out of the trouble. Note, When God is acting as Israel's God and Saviour commonly his way is in the sea, Psa 77:19. The salvation of the church is carried on in a mysterious way, by the Spirit of the Lord of hosts working on men's spirits (Zac 4:6), by weak and unlikely instruments, small and accidental occurrences, and not wrought till the last extremity; but this is our comfort, though God hide himself, we are sure he is the God of Israel, the Saviour. See Job 35:14.

V. They are instructed to triumph over idolaters and all the worshippers of other gods (Isa 45:16): Those who are makers of idols, not only who frame them, but who make gods of them by praying to them, shall be ashamed and confounded, when they shall be convinced of their mistakes and shall be forced to acknowledged that the God of Israel is the only true God, and when they shall be disappointed in their expectations from their idols, under whose protection they had put themselves. They shall go to confusion when they shall find that they can neither excuse the sin nor escape the punishment of it, Psa 97:7. It is not here and there one more timorous than the rest that shall thus shrink, and give up the cause, but all of them; nay, though they appear in a body, though hand join in hand, and they do all they can to keep one another in countenance, yet they shall go to confusion together. Bind them in bundles, to burn them.

VI. They are assured that those who trust in God shall never be made ashamed of their confidence in him, Isa 45:17. Now that God was about to deliver them out of Babylon he directed them by his prophet, 1. To look up to him as the author of their salvation: Israel shall be saved in the Lord. Not only their salvation shall be wrought out by his power, but it shall be treasured up for them in his grace and promise, and so secured to them. They shall be saved in him; for his name shall be their strong tower, into which they shall run, and in which they shall be safe. 2. To look beyond this temporal deliverance to that which is spiritual and has reference to another world, to think of that salvation by the Messiah which is an everlasting salvation, the salvation of the soul, a rescue from everlasting misery and a restoration to everlasting bliss. "Give diligence to make that sure, for it may be made sure, so sure that you shall not be ashamed nor confounded world with out end. You shall not only be delivered from the everlasting shame and contempt which will be the portion of idolaters (Dan 12:2), but you shall have everlasting honour and glory." [1.] There is a world without end; and it will be well or ill with us according as it will be with us in that world. [2.] Those who are saved with the everlasting salvation shall never be ashamed of what they did or suffered in the hopes of it; for it will so far outdo their expectations as to be a more abundant reimbursement. The returning captives owned that to them did belong confusion of face (Dan 9:7, Dan 9:8); yet God tells them that they shall not be confounded, but shall have assurance for ever. Those who are confounded as penitents for their own sin shall not be confounded as believers in God's promise and power.

VII. They are engaged for ever to cleave to God, and never to desert him, never to distrust him. What had been often inculcated before is here again repeated, for the encouragement of his people to continue faithful to him, and to hope that he would be so to them: I am the Lord, and there is none else. That the Lord we serve and trust in is God alone appears by the two great lights, that of nature and that of revelation.

1.It appears by the light of nature; for he made the world, and therefore may justly demand its homage (Isa 45:18): "Thus saith the Lord, that created the heavens and formed the earth, I am the Lord, the sovereign Lord of all, and there is none else." The gods of the heathen did not do this, nay, they did not pretend to do it. He here mentions the creation of the heavens, but enlarges more upon that of the earth, because that is the part of the creation which we have the nearest view of and are most conversant with. It is here observed, (1.) That he formed it. It is not a rude and indigested chaos, but cast into the most proper shape and size by Infinite Wisdom. (2.) That he fixed it. When he had made it he established it, founded it on the seas, (Psa 24:2), hung it on nothing (Job 26:7) as at first he made it of nothing, and yet made it substantial an hung it fast, ponderibus librata suis - poised by its own weight. (3.) That he fitted it for use, and for the service of man, to whom he designed to give it. He created it not in vain, merely to be a proof of his power; but he formed it to be inhabited by the children of men, and for that end he drew the waters off from it, with which it was at first covered, and made the dry land appear, Psa 104:6, Psa 104:7. Be it observed here, to the honour of God's wisdom, that he made nothing in vain, but intended every thing for some end and fitted it to answer the intention. If any man prove to have been made in vain, it is his own fault. It should also be observed, to the honour of God's goodness and his favour to man, that he reckoned that not made in vain which serves for his use and benefit, to be a habitation and maintenance for him.

2.It appears by the light of revelation. As the works of God abundantly prove that he is God alone, so does his word, and the discovery he has made of himself and of his mind and will by it. His oracles far exceed those of the Pagan deities, as well as his operations, Isa 45:19. The preference is here placed in three things: - All that God has said is plain, satisfactory, and just. (1.) In the manner of the delivery of it it is plain and open: I have not spoken in secret, in a dark place of the earth. The Pagan deities delivered their oracles out of dens and caverns, with a low and hollow voice, and in ambiguous expressions; those that had familiar spirits whispered and muttered (Isa 8:19); but God delivered his law from the top of Mount Sinai before all the thousands of Israel, in distinct, audible, and intelligible sounds. Wisdom cries in the chief places of concourse, Pro 1:20, Pro 1:21; Pro 8:1-3. The vision is written, and made plain, so that he who runs may read it; if he be obscure to any, they may thank themselves. Christ pleaded in his own defence what God says here, In secret have I said nothing, Joh 18:20. (2.) In the use and benefit of it it was highly satisfactory: I said not unto the seed of Jacob, who consulted these oracles and governed themselves by them, Seek you me in vain, as the false gods did to their worshippers, who sought for the living to the dead, Isa 8:19. This includes all the gracious answers that God gave both to those who consulted him (his word is to them a faithful guide) and to those that prayed to him. The seed of Jacob are a praying people; it is the generation of those that seek him, Psa 24:6. And, as he has in his word invited them to seek him, so he never denied their believing prayers nor disappointed their believing expectations. He said not to them, to any of them, Seek you me in vain; for, if he did not think fit to give them the particular thing they prayed for, yet he gave them such a sufficiency of grace and such comfort and satisfaction of soul as were equivalent. What we say of winter is true of prayer, It never rots in the skies. God not only gives a gracious answer to those that diligently seek him, but will be their bountiful rewarder. (3.) In the matter of it it was incontestably just, and there was no iniquity in it: I the Lord speak righteousness, I declare things that are right, and consonant to the eternal rules and reasons of good and evil. The heathen deities dictated those things to their worshippers which were the reproach of human nature and tended to the extirpation of virtue; but God speaks righteousness, dictates that which is right in itself and tends to make men righteous; and therefore he is God, and there is none else.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–19. Public domain.
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JeromeAD 420
Commentary on Isaiah
(Verse 9 and following) Woe to those who contradict their maker, a pot made of clay, and say to the one who formed them, 'What are you making?' or 'Your work has no hands.' Woe to those who say to their father, 'What are you begetting?' or to their mother, 'What are you in labor with?' This is what the Lord says, the Holy One of Israel, and its maker: Ask me about the things to come, concerning my children, and about the work of my hands, give me orders. I made the earth and created humans on it, I stretched out the heavens with my hands, and I command all their host. I have raised him up to righteousness, and I will direct all his ways. He will build my city, and he will release my captivity, not for a price or with gifts, says the Lord of hosts. LXX: What better have I done than clay to a potter? Will the plowman plow the earth? Will the clay say to the potter, what are you doing, since you do not work and do not have hands? Woe to him who says to his father, what do you beget, and to his mother, what do you give birth? For thus says the Lord God, the Holy One of Israel, who created what is to come. Ask me about my sons and command me concerning the work of my hands. I made the earth and created man upon it. I, with my own hand, stretched out the heavens; I commanded all the stars. I raised him up with righteousness as a king; all his ways are straight. He himself will build my city and will turn the captivity of my people, not with price nor with gifts, says the Lord God of hosts. Those who want to apply what was said to the character of Cyrus interpret this place as follows: With me promising great things, because of the return of my people to Judea, I will subjugate all the kingdoms to Cyrus: Woe to him who is incredulous and does not believe what I say will come to pass, as if clay and broken pottery were to criticize its potter why it was made or why it was made in that way; and a work should speak against its artist's hands; and a son should criticize his father and mother, why he was poured out onto the earth by the law of nature. Since I am the Holy Lord of Israel who formed Cyrus and caused him to be born by my command, it is pointless for you to doubt the future. Rather, you should know that my sons, the people of Israel, and the work of my hands are not subject to your control, but to my will. I, who created darkness and evil for them in the past, will now give them light and peace. For I am the God who did not create the earth in vain, but for the purpose of habitation by humans. I have extended and established the heavens as the dwelling place of the angels. I have adorned them with the diversity of the stars, and I have commanded each one to run its course in order, and to fill the different spaces of days, months, and years. Therefore, if I have made the heavens and the earth, what is it of great significance if I create one king who will obey my commands and direct all his ways? For he will be commanded to build my city, Jerusalem, and to bring the captives back to Judah. Not for reward or gifts, but for my own willingness, says the Lord God of hosts. But whoever brings understanding to Christ refers to his explanation in the following words: Woe to those who contradict God and do not believe that Christ will come; as if clay and a vessel were to contradict its potter. Woe to him who says to the Almighty Father, why do you beget a son, and to the holy woman Mary, what are you giving birth to? Of whom the Apostle also writes (Galatians 4): That Christ was made from a woman, made under the law. Therefore, the Holy Lord of Israel, who formed the Savior in a virgin womb, says, speaking through Gabriel: The Holy Spirit will come upon you, and the power of the Most High will overshadow you (Luke 1:35). And what will be born in you, holy, will be called the Son of God. Let the earthen vessel ask me, and let it seek the secrets of the future. And let it command me how I should regenerate the adopted children who will believe in my Son. And the evangelist John says: Whoever received him, he gave them the power to become children of God (John 1:12). But if I made the earth to be inhabited by men, and stretched out the heavens above, and adorned them with the variety of stars, so that the worshipers of God might dwell on earth: why is it surprising that I sent my Son, the righteous king, into the world, or raised him from the dead, whose ways are all straight? For he did not commit sin, nor was deceit found in his mouth (1 Peter 2:22). Whoever builds my city upon a rock, against which the gates of Hell shall not prevail (Matth. XVI); and which, when placed on a mountain, cannot be hidden (Ibid., V): and who first binds the possessed with chains, and sets all the children free, not for a price or reward: for we have been saved freely, both those who listen and those who act: You have received freely, freely give (Matth. X, 8). Some attribute these words to Zorobabel, who led the captives out of Babylon, and built the city, and constructed the temple, as prophesied by Haggai and Zechariah, who said: The hands of Zorobabel have laid the foundation of this house, and his hands shall complete it (Zach. IV, 9). But we say more correctly and truly, neither did Cyrus build the city that was later built under Nehemiah, nor were all its roads straight. To whom it was said above: I have taken you, and girded you: and you have not known me; and Zerubbabel, who was under the authority and power of the Medes and Persians, exceeds all that is said. For Zerubbabel did not build the city, nor did he release the captivity, nor can he be called a king, who, living under other kings, lacked this title. But what do the Seventy mean, who translated at the beginning of this chapter: What have I done better than the clay of the potter? Will the one who tills, till the earth? I do not know: unless perhaps I follow the edition of Theodotion, who put instead: Woe to him who contends against his maker, the one who tills tilling the earth: because he would wound the hearts of mortals in repentance, and in the manner of plows, he would undermine and overthrow it. But even this interpretation is frivolous. Furthermore, because a potter, that is, our Creator and Maker, is called God, and the apostle Paul speaks in his Epistle to the Romans: Does the thing formed say to him that formed it, Why have you made me like this? Does not the potter have power over the clay, to make one vessel unto honor, and another unto dishonor? (Romans 9:20) And in Jeremiah it is written in more detail, where he narrates among other things: I went down to the potter's house, and behold, he was making a work on the wheel, and the vessel that he made was marred in his hands. And again he made another vessel from the same clay, as it pleased him in his sight. And the word of the Lord came to me, saying: Cannot I do with you, as this potter, O house of Israel, saith the Lord? Behold as clay is in the hand of the potter, so are you in my hand, O house of Israel (Jeremiah 18:3-4). And that which is written: I have commanded the stars to all, and I have given opportunity to some, so that the stars may have reason and soul and sense. For they say that He would not have commanded [these things] unless they were intelligible: not remembering [what is] written in Jonah: 'The Lord commanded a burning wind' (Jonah 4:8). And again: 'The Lord commanded the morning worm' (Ibid., 7). And that in the Gospel the Savior rebuked the winds and the sea (Luke 8), in which it is clear that there is no sense or reason.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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