TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 45:1–4. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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.
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Summary
Isaiah 45:4 powerfully articulates God's absolute sovereignty and His unwavering commitment to His covenant people, Israel. In this declaration, God reveals that His orchestration of global events, specifically His raising up and empowering of Cyrus, the pagan king of Persia, is fundamentally "for Jacob my servant's sake, and Israel mine elect." God asserts His pre-emptive authority over Cyrus, stating He "called thee by thy name" and "surnamed thee," even though Cyrus had no prior knowledge of Him. This verse underscores the profound truth that God uses all individuals and circumstances, known or unknown to Him, as instruments to fulfill His divine purposes for His chosen nation and ultimately, for His glory.
Context
Literary Context
Isaiah 45:4 is situated within the "Book of Comfort" (Isaiah 40-66), a section primarily concerned with Israel's future restoration from Babylonian exile. Chapters 40-48 specifically emphasize God's unique identity as the only true God, contrasting His omnipotence and foreknowledge with the impotence of pagan idols. This section introduces Cyrus as God's chosen instrument, a figure prophesied by name over a century before his birth. The immediate preceding verses (Isaiah 45:1-3) detail God's specific promises to Cyrus—to open doors, break down barriers, and grant him treasures—all for the sake of Israel. This verse, therefore, serves as the divine explanation for why God is doing these extraordinary things for a foreign king: it is entirely for the benefit of His covenant people, Jacob/Israel.
Historical & Cultural Context
The historical backdrop is the impending Babylonian captivity and the subsequent return of the Jewish exiles. By the time of Isaiah's prophecy (8th century BCE), Babylon had not yet risen to its imperial zenith, nor had Persia emerged as a dominant power. Yet, God names Cyrus, who would conquer Babylon in 539 BCE, allowing the Jews to return to Jerusalem and rebuild their Temple (as recorded in Ezra 1:1-4). In ancient Near Eastern cultures, to "call by name" or "surname" someone was an act of profound authority, ownership, and destiny. It implied a personal relationship, a designation of purpose, or even a claim of creation. For God to do this for Cyrus, a king who did not know Him, highlights the radical nature of God's sovereignty over all nations and rulers, irrespective of their allegiance or awareness of Him.
Key Themes
This verse contributes significantly to several overarching themes in Isaiah. Foremost is Divine Sovereignty, demonstrating God's absolute control over history, nations, and even the hearts of kings, using them as unwitting agents for His will. It powerfully illustrates God's Covenant Faithfulness to Israel, showing that His actions on the global stage are ultimately driven by His commitment to His chosen people, promising their restoration despite their past disobedience (compare with Isaiah 44:21-23). The theme of God's Unique Identity as the only true God is also reinforced, as His ability to name and use a future king before his time proves His foreknowledge and omnipotence, distinguishing Him from the powerless idols worshipped by other nations (as seen in Isaiah 46:9-10).
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to choose" or "select," signifies one who is specially chosen or designated. In the context of "Israel mine elect," it emphasizes God's sovereign choice of Israel as His covenant people, setting them apart. This election is not based on their merit but on God's gracious initiative and unwavering purpose, underscoring His faithfulness to His promises.
This primitive root encompasses a wide variety of applications, including to "call out to," "address by name," "invite," "proclaim," or "designate." God's "calling" Cyrus by name signifies a deliberate, authoritative, and pre-ordained designation. It implies God's intimate knowledge of Cyrus before his existence and His specific appointment of Cyrus for a divine task, asserting control and purpose.
This root implies a deep, experiential knowledge, not merely intellectual acquaintance. It can encompass recognition, understanding, care, and even intimate relationship. The phrase "though thou hast not known me" highlights Cyrus's pagan background and his lack of a personal, covenantal relationship with the God of Israel. This contrast emphasizes God's sovereignty: He can use individuals who do not acknowledge Him, demonstrating that His plans are not contingent on human recognition or cooperation, but on His own independent power and will.
Verse Breakdown
"For Jacob my servant's sake, and Israel mine elect"
This opening clause immediately establishes the ultimate motivation for God's actions concerning Cyrus. It is not for Cyrus's benefit or glory, but entirely for the sake of God's chosen people. "Jacob" and "Israel" are used interchangeably, referring to the nation descended from the patriarch Jacob, whom God had chosen and entered into a covenant with. "My servant" and "mine elect" reiterate their special status and relationship with God, emphasizing His enduring commitment to them despite their exile.
"I have even called thee by thy name"
This powerful declaration asserts God's pre-emptive and personal authority over Cyrus. Long before Cyrus was born or known to the world, God had identified him by name. This signifies a specific, intentional, and authoritative divine appointment. It's not a casual reference but a deliberate act of designation, demonstrating God's foreknowledge and meticulous planning for the future, even involving those outside His covenant.
"I have surnamed thee, though thou hast not known me"
Building on the previous clause, "surnamed thee" further emphasizes God's sovereign prerogative and control over Cyrus's destiny. To surname someone implies bestowing an additional name, a title, or a specific identity, often related to their character or purpose. The crucial qualifier, "though thou hast not known me," highlights the astonishing nature of God's work. Cyrus was a pagan ruler, unaware of the God of Israel, yet God had already marked him for a specific, vital role in His redemptive plan. This underscores God's ability to work through anyone, regardless of their spiritual awareness or allegiance.
Literary Devices
Isaiah 45:4 employs several potent literary devices. The most prominent is Divine Address, where God directly speaks about His actions concerning Cyrus, emphasizing His personal involvement and authority. This is coupled with Irony, as God declares His intimate knowledge and designation of Cyrus ("called thee by thy name," "surnamed thee") even though Cyrus "hast not known me." This stark contrast highlights God's transcendent sovereignty—His plans are not limited by human awareness or cooperation. There is also Emphasis through the parallelism and repetition of "called" and "surnamed," underscoring the deliberate and authoritative nature of God's pre-ordained appointment of Cyrus. Finally, the use of Metonymy is present in "Jacob my servant" and "Israel mine elect," where the names of the patriarch and the nation stand for the entire covenant people, reinforcing God's faithfulness to His historical promises.
Theological and Thematic Connections
Isaiah 45:4 presents a profound theological statement about God's absolute sovereignty, His meticulous orchestration of history, and His unwavering faithfulness to His covenant people. It reveals that God's ultimate purpose is the redemption and restoration of Israel, and He will use any means necessary, even pagan rulers, to achieve this end. This truth offers immense comfort, reminding believers that God is actively involved in the world, working all things according to His will, even when circumstances seem chaotic or when ungodly leaders are in power. His plans are not thwarted by human ignorance or opposition; rather, He masterfully weaves all elements into His grand design.
Reflection and Application
Isaiah 45:4 offers a powerful reminder of God's overarching sovereignty in a world that often feels out of control. It challenges us to look beyond immediate political landscapes, economic uncertainties, or personal challenges, and to place our ultimate trust in the God who names kings before they are born and orchestrates global events for His purposes. This verse encourages a deep sense of peace, knowing that our God is not passive but actively working, even through those who do not acknowledge Him, to bring about His perfect will. For believers, it reinforces the truth that God's faithfulness to His promises is unshakeable, providing a secure foundation for hope and perseverance. It also prompts us to consider how God might be using unexpected people or circumstances in our own lives, or in the broader world, to fulfill His good purposes, even if we don't fully understand them at the moment. Our role is to trust His wisdom and remain faithful to His call on our lives, knowing that He is always at work.
Questions for Reflection
FAQ
Why did God choose to name Cyrus in prophecy so long before his birth?
God named Cyrus over a century before his birth (Isaiah's prophecy predates Cyrus's reign by roughly 150 years) to unequivocally demonstrate His unique identity as the only true God, possessing absolute foreknowledge and control over history. Unlike the impotent idols of Babylon, who could not declare the future, the God of Israel proves His omnipotence by naming a specific individual who would fulfill His precise plans for Israel's return from exile (as detailed in Isaiah 44:28). This act served to validate His prophetic word and underscore His sovereignty to both the exiled Israelites and the surrounding nations.
What is the significance of God saying Cyrus "hast not known me"?
The phrase "though thou hast not known me" is highly significant because it highlights God's ability to use anyone, regardless of their personal relationship with Him or their religious affiliation, to accomplish His divine purposes. Cyrus was a pagan ruler, worshipping other gods, yet God sovereignly designated him as His instrument. This demonstrates that God's plans are not contingent upon human recognition, cooperation, or even belief. He is not limited by human will or understanding; rather, He works through all things and all people to achieve His ultimate ends, showcasing His unparalleled power and independence (compare with Romans 9:17).
Christ-Centered Fulfillment
Isaiah 45:4, while directly addressing God's sovereign use of Cyrus for the sake of "Jacob my servant" and "Israel mine elect," finds its ultimate and most profound fulfillment in Jesus Christ. Cyrus was an unwitting servant, chosen by God for a specific historical task of physical deliverance. Christ, however, is the ultimate "Servant" of God, chosen and known by the Father from eternity, who willingly accomplished a far greater, spiritual deliverance. He is the true "elect" of God, the chosen one through whom God's covenant promises to Israel, and indeed to all humanity, are perfectly fulfilled. Just as God "called" Cyrus by name for a purpose, so too was Jesus "called" and "named" before His birth, not merely for a temporal task but as the very Son of God, the Lamb slain from the foundation of the world (Revelation 13:8). Through His life, death, and resurrection, Christ embodies the ultimate act of God working through His chosen one to bring salvation to those who "knew him not" (John 1:10-11). He is the true deliverer, not merely from physical exile, but from the bondage of sin and death, establishing a new covenant and an eternal kingdom for all who believe, fulfilling the deepest longings of "Jacob" and "Israel" and extending God's redemptive purpose to every nation (Galatians 3:16).