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 45:5–10. His three-level outline is real structure in the source text, so it is rendered as structure.
God here asserts his sole and sovereign dominion, as that which he designed to prove and manifest to the world in all the great things he did for Cyrus and by him. Observe,
I.How this doctrine is here laid down concerning the sovereignty of the great Jehovah, in two things:
- 1. That he is God alone, and there is no God besides him. This is here inculcated as a fundamental truth, which, if it were firmly believed, would abolish idolatry out of the world. With what an awful, commanding, air of majesty and authority, bidding defiance, as it were, to all pretenders, does the great God here proclaim it to the world: I am the Lord, I the Lord, Jehovah, and there is none else, there is no God besides me, no other self-existent, self-sufficient, being, none infinite and eternal. And again (Isa 45:6), There is none besides me; all that are set up in competition with me are counterfeits; they are all vanity and a lie, for I am the Lord, and there is none else. This is here said to Cyrus, not only to cure him of the sin of his ancestors, which was the worshipping of idols, but to prevent his falling into the sin of some of his predecessors in victory and universal monarchy, which was the setting up of themselves for gods and being idolized, to which some attribute much of the origin of idolatry. Let Cyrus, when he becomes thus rich and great, remember that still he is but a man, and there is no God but one. 2. That he is Lord of all, and there is nothing done without him (Isa 45:7): I form the light, which is grateful and pleasing, and I create darkness, which is grievous and unpleasing. I make peace (put here for all good) and I create evil, not the evil of sin (God is not the author of that), but the evil of punishment. I the Lord order, and direct, and do all these things. Observe, (1.) The very different events that befal the children of men. Light and darkness are opposite to each other, and yet, in the course of providence, they are sometimes intermixed, like the morning and evening twilights, neither day nor night, Zac 14:6. There is a mixture of joys and sorrows in the same cup, allays to each other. Sometimes they are counterchanged, as noonday light and midnight darkness. In the revolution of every day each takes its turn, and there are short transitions from the one to the other, witness Job's case. (2.) The self-same cause of both, and that is he that is the first Cause of all: I the Lord, the fountain of all being, am the fountain of all power. He who formed the natural light (Gen 1:3) still forms the providential light. He who at first made peace among the jarring seeds and principles of nature makes peace in the affairs of men. He who allowed the natural darkness, which was a mere privation, creates the providential darkness; for concerning troubles and afflictions he gives positive orders. Note, The wise God has the ordering and disposing of all our comforts, and all our crosses, in this world.
II.How this doctrine is here proved and published.
1.It is proved by that which God did for Cyrus: "There is no God besides me, for (Isa 45:5) I girded thee, though thou hast not known me. It was not thy own idol, which thou didst know and worship, that girded thee for this expedition, that gave thee authority and ability for it. No, it was I that girded thee, I whom thou didst not know, nor seek to." By this it appears that the God of Israel is the only true God, that he manages and makes what use he pleases even of those that are strangers to him and pay their homage to other gods.
2.It is published to all the world by the word of God, by his providence, and by the testimony of the suffering Jews in Babylon, that all may know from the east and from the west, sunrise and sun-set, that the Lord is God and there is none else. The wonderful deliverance of the Israel of God proclaimed to all the world that there is none like unto the God of Jeshurun, that rides on the heavens for their help.
III.How this doctrine is here improved and applied.
1.For the comfort of those that earnestly longed, and yet quietly waited, for the redemption of Israel (Isa 45:8): Drop down, you heavens, from above. Some take this as the saints' prayer for the deliverance. I rather take it as God's precept concerning it; for he is said to command deliverances, Psa 44:4. Now the precept is directed to heaven and earth, and all the hosts of both, as royal precepts commonly run - To all officers, civil and military. All the creatures shall be made in their places to contribute to the carrying on of this great work, when God will have it done. If men will not be aiding and assisting, God will produce it without them, as he does the dews of heaven and the grass of the earth, which tarry not for man, nor wait for the sons of men, Mic 5:7. Observe,
(1.)The method of this great deliverance that is to be wrought for Israel. Righteousness must first be wrought in them; they must be brought to repent of their sins, to renounce their idolatries, to return to God, and reform their lives, and then the salvation shall be wrought for them, and not till then. We must not expect salvation without righteousness, for they spring up together and together the Lord hath created them; what he has joined together, let not us therefore put asunder. See Psa 85:9-11. Christ died to save us from our sins, not in our sins, and is made redemption to us by being made to us righteousness and sanctification.
(2.)The means of this great deliverance. Rather than it shall fail, when the set time for it shall come, the heavens shall drop down righteousness, and the earth shall open to bring forth salvation, and both concur to the reformation, and so to the restoration, of God's Israel. It is from heaven, from above the skies, that righteousness drops down, for every grace and good gift is from above; nay, since the more plentiful effusion of the Spirit it is now poured down, and, if our hearts be open to receive it, the product will be the fruits of righteousness and the great salvation.
2.For reproof to those of the church's enemies that opposed this salvation, or those of her friends that despaired of it (Isa 45:9): Woe unto him that strives with his Maker! God is the Maker of all things, and therefore our Maker, which is a reason why we should always submit to him and never contend with him. (1.) Let not the proud oppressors, in the elevation of their spirits, oppose God's designs concerning the deliverance of his people, nor think to detain them any longer when the time shall come for their release. Woe to the insulting Babylonians that set God at defiance, as Pharaoh did, and will not let his people go! (2.) Let not the poor oppressed, in the dejection of their spirits, murmur and quarrel with God for the prolonging of their captivity, as if he dealt unjustly or unkindly with them, or think to force their way out before God's time shall come. Note, Those will find themselves in a woeful condition that strive with their Maker; for none ever hardened his heart against God and prospered. Sinful man is indeed a quarrelsome creature; but let the potsherds strive with the potsherds of the earth. Men are but earthen pots, nay, they are broken potsherds, and are made so very much by their mutual contentions. They are dashed in pieces one against another; and, if they are disposed to strive, let them strive with one another, let them meddle with their match; but let them not dare to contend with him that is infinitely above them, which is as senseless and absurd as, [1.] For the clay to find fault with the potter: Shall the clay say to him that forms it, "What makest thou? Why dost thou make me of this shape and not that?" Nay, it is as if the clay should be in such a heat and passion with the potter as to tell him that he has no hands, or that he works as awkwardly as if he had none. "Shall the clay pretend to be wiser than the potter and therefore to advise him, or mightier than the potter and therefore to control him?" He that gave us being, that gave us this being, may design concerning us, and dispose of us, as he pleases; and it is impudent presumption for us to prescribe to him. Shall we impeach God's wisdom, or question his power, who are ourselves so curiously, so wonderfully, made? Shall we say, He has no hands, whose hands made us and in whose hands we are? The doctrine of God's sovereignty has enough in it to silence all our discontents and objections against the methods of his providence and grace, Rom 9:20, Rom 9:21. [2.] It is as unnatural as for the child to find fault with the parents, to say to the father, What begettest thou? or to the mother, "What hast thou brought forth? Why was I not begotten and born an angel, exempt from the infirmities of human nature and the calamities of human life?" Must not those who are children of men expect to share in the common lot and to fare as others fare? If God is our Father, where is the honour we owe to him by submitting to his will?
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And inasmuch as this Son is undivided and inseparable from the Father, so is he to be reckoned as being in the Father, even when he is not named. The fact is, if he had named him expressly, he would have separated him, saying in so many words, “Beside me there is none else, except my Son.” In short, he would have made his Son actually another, after excepting him from others.
The prophets were not denying the Son (God forbid!), but they wished to cure the Jews of their weakness and, meanwhile, to persuade them to give up their belief in the many gods that did not exist.
(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 45:6 stands as a profound declaration of Yahweh's absolute sovereignty and singular identity, asserting that He is the one true God, unrivaled by any other. This verse emphasizes God's universal intent for His unique nature and authority to be known across the entire earth, from its easternmost to its westernmost reaches, leaving no room for polytheistic alternatives and demanding exclusive worship and recognition.
Context
Literary Context
This powerful declaration is situated within the "Book of Comfort" (Isaiah 40-55), a section primarily addressed to the exiles in Babylon, offering hope and assurance of their future restoration. Specifically, Isaiah 45:6 follows a remarkable prophecy concerning Cyrus, the Persian king, whom God names as His chosen instrument to conquer Babylon and facilitate Israel's return (Isaiah 45:1-5). This naming of a foreign king, over a century before his birth, serves as irrefutable proof of Yahweh's unparalleled foreknowledge and control over history. The declaration in verse 6 thus climaxes a series of statements designed to dismantle any doubt about God's power and uniqueness, contrasting His omnipotence with the impotence of idols and the gods of Babylon. It sets the stage for further challenges to idolatry and affirmations of monotheism found in subsequent verses, such as those in Isaiah 45:7 and Isaiah 45:18.
Historical & Cultural Context
The historical backdrop is the Babylonian exile of Judah (586-538 BC), a period of immense spiritual and national crisis for Israel. Surrounded by the polytheistic culture of Babylon, with its pantheon of gods and elaborate idolatrous practices, the Israelites were tempted to question the power and faithfulness of their own God, Yahweh. The naming of Cyrus, a pagan king, as God's "anointed" (Messiah, as seen in Isaiah 45:1) would have been shocking and counter-intuitive to a people expecting a Jewish deliverer. This prophecy, delivered through Isaiah centuries earlier, was designed to demonstrate God's absolute sovereignty over all nations and rulers, even those who did not know Him. It served as a stark contrast to the prevalent syncretism and idolatry, reinforcing the covenantal monotheism of Israel in a world saturated with competing deities and cults.
Key Themes
The verse significantly contributes to several overarching themes in Isaiah. Firstly, it underscores God's Unrivaled Uniqueness and Monotheism, a recurring emphasis throughout the book, particularly in chapters 40-48, where God repeatedly challenges the false gods of the nations (e.g., Isaiah 44:6-8). The declaration "none beside me" and "none else" is an emphatic assertion of His absolute singularity. Secondly, it highlights Universal Revelation and Sovereignty, indicating God's desire for His identity to be known globally. The phrase "from the rising of the sun, and from the west" signifies a comprehensive, worldwide recognition of His power and authority, extending beyond Israel to all peoples. This theme anticipates the universal scope of God's redemptive plan, foreshadowing the global reach of the gospel as seen in passages like Romans 1:20. Lastly, it reinforces God's Control Over History and Human Affairs, demonstrating that even powerful pagan rulers like Cyrus are mere instruments in His hands, fulfilling His divine purposes (compare Isaiah 10:5-7).
Exposition and Analysis
Key Word Analysis
A primitive root, signifies a profound, experiential knowledge, not merely intellectual assent. It implies to ascertain by seeing, to recognize, to be aware, and even to be intimately acquainted with. In this context, it speaks of a universal recognition of God's unique identity and power, moving beyond simple information to a deep, transformative apprehension of who He is. It suggests that God's actions, particularly in raising Cyrus, are designed to lead all people to an undeniable understanding of His singular deity.
Derived from the root H1961 (hayah), meaning "to be," refers to the self-Existent or Eternal One. This is God's covenant name, Yahweh, emphasizing His immutable, active, and personal presence. When God declares "I am the LORD," He is asserting His absolute being, His eternal nature, and His covenant faithfulness. It is a declaration of His supreme authority and His unique relationship with His people, underscoring that He is the only one who truly exists and acts.
Signifying cessation, an end, or nothing. Often used adverbially to mean "no further," "no," or "none beside." In conjunction with "beside me" (H1107, bilʻadêy), it powerfully conveys absolute negation and exclusion. The repetition of "none beside me" and "none else" (using ʼepheç again implicitly) creates an intensified negation, leaving no possibility for any other god or divine power to exist alongside Yahweh. It asserts His peerless nature and the utter emptiness of any alternative.
Verse Breakdown
"That they may know from the rising of the sun, and from the west"
This clause expresses God's universal purpose for His actions. The phrase "from the rising of the sun, and from the west" is a merism, a literary device using two contrasting parts to represent a whole. Here, it signifies the entire world, from east to west, encompassing all peoples and nations. God's intent is for His singular identity and power to be recognized globally, not just by Israel, but by all humanity. His acts, such as raising Cyrus, are designed to be a clear demonstration of His unique deity to the entire world.
"that [there is] none beside me."
This is a direct, emphatic declaration of God's absolute uniqueness. The phrase "none beside me" (Hebrew: 'ên 'ôd milbaddî) asserts that there is no other divine being, no other power, no other entity that can be compared to or stand alongside Yahweh. It is a foundational statement of monotheism, explicitly refuting polytheism and idolatry.
"I [am] the LORD, and [there is] none else."
This final clause reinforces and reiterates the previous declaration with even greater intensity. "I am the LORD" is a divine self-identification, using God's covenant name, Yahweh, to underscore His self-existence, eternal nature, and supreme authority. The concluding "and there is none else" (Hebrew: wᵉ'êyn 'ôd) serves as a powerful, undeniable summation, leaving no ambiguity about His solitary, unrivaled deity. The repetition functions as a strong rhetorical device, driving home the point of absolute singularity.
Literary Devices
Isaiah 45:6 employs several powerful literary devices to convey its profound theological message. Merism is prominently featured in "from the rising of the sun, and from the west," which comprehensively represents the entire world, emphasizing the universal scope of God's desired revelation. This is not merely a geographical statement but a theological one, indicating that God's uniqueness is to be known by all humanity. Repetition is another key device, with the phrases "none beside me" and "none else" serving to emphatically underscore God's absolute singularity and the non-existence of any other deity. This rhetorical emphasis leaves no room for doubt or compromise regarding His unique status. Furthermore, the verse contains a Divine Self-Declaration ("I am the LORD"), where God directly identifies Himself by His covenant name, Yahweh. This authoritative statement asserts His inherent being, eternal nature, and supreme authority, reinforcing the truth of His unparalleled existence.
Theological and Thematic Connections
Isaiah 45:6 is a cornerstone declaration of biblical monotheism, asserting Yahweh's absolute singularity and unrivaled sovereignty. It stands in stark contrast to the polytheistic worldview of ancient Near Eastern cultures, particularly Babylon, where multiple gods were worshipped. This verse establishes that God is not merely the greatest among many deities, but the only true God, the sole Creator and Sustainer of the universe. His power is not limited by geographical boundaries or national allegiances; rather, His intent is for His unique identity to be known universally. This theological truth provides the foundation for understanding God's control over all of history, including the rise and fall of empires, and His ability to use even pagan rulers like Cyrus to accomplish His divine purposes. It calls for exclusive worship and trust in Him alone, challenging any form of idolatry, whether overt or subtle.
Reflection and Application
In a world that constantly presents competing allegiances and often subtly diminishes God's unique authority, Isaiah 45:6 serves as a powerful anchor for the believer. It reminds us that our God is not one among many options, but the singular, self-existent, and sovereign LORD over all creation and history. This truth should cultivate profound trust, especially when faced with uncertainty or seemingly insurmountable challenges, knowing that the God who orchestrated the rise of Cyrus is fully in control of our circumstances. It also calls us to a radical re-evaluation of our own lives, challenging any "idols" that might subtly compete for our ultimate allegiance—whether they be career, comfort, relationships, or personal ambitions. Embracing the truth of God's unrivaled uniqueness frees us from the futility of seeking ultimate satisfaction or security in anything less than Him. Furthermore, the universal scope of God's desire to be known ("from the rising of the sun, and from the west") should ignite a passion for global missions and evangelism, knowing that we are participating in God's grand design to reveal Himself to all peoples.
Questions for Reflection
FAQ
What is the significance of the phrase "from the rising of the sun, and from the west"?
This phrase is a merism, a literary device where two contrasting parts represent a whole. In this context, "from the rising of the sun" (the east) and "from the west" collectively signify the entire globe, encompassing all peoples and nations across the earth. Its significance is two-fold: First, it emphasizes the universal scope of God's intended revelation. God desires His unique identity and supreme authority to be known by all humanity, not just Israel. Second, it highlights God's universal sovereignty, demonstrating that His power and control extend over every corner of the world and every human endeavor, including the rise and fall of empires, as seen in the preceding verses concerning Cyrus (e.g., Isaiah 45:1-5).
Christ-Centered Fulfillment
While Isaiah 45:6 is a powerful declaration of God the Father's singular deity, it finds its ultimate and most profound fulfillment in the person of Jesus Christ. The "LORD" (Yahweh) who declares "there is none beside me" is fully revealed in the Son, who is "the image of the invisible God" (Colossians 1:15). The universal knowledge that God desires—"from the rising of the sun, and from the west"—is precisely what is accomplished through the global proclamation of the Gospel of Christ. Jesus Himself declares, "All authority in heaven and on earth has been given to me" (Matthew 28:18), echoing the divine sovereignty asserted in Isaiah. The New Testament consistently portrays Jesus as the unique Son, the only mediator between God and humanity (1 Timothy 2:5), and the one through whom all things were created and sustained (John 1:3; Colossians 1:16-17). Thus, the absolute uniqueness and unrivaled nature of God, proclaimed in Isaiah 45:6, are perfectly embodied and made known to the world through the saving work and person of Jesus Christ, who is "God over all, blessed forever" (Romans 9:5).