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Isaiah 45

1

Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut;

2

I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron:

3

And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.

4

For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.

5

I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me:

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6

That they may know from the rising of the sun, and from the west, that there is none beside me. I am the Lord, and there is none else.

7

I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things.

8

Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the Lord have created it.

9

Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?

10

Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth?

11

Thus saith the Lord, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me.

12

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.

13

I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts.

14

Thus saith the Lord, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee, saying, Surely God is in thee; and there is none else, there is no God.

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15

Verily thou art a God that hidest thyself, O God of Israel, the Saviour.

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They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols.

17

But Israel shall be saved in the Lord with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

18

For thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I am the Lord; and there is none else.

19

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

20

Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save.

21

Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the Lord? and there is no God else beside me; a just God and a Saviour; there is none beside me.

22

Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else.

23

I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.

24

Surely, shall one say, in the Lord have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed.

25

In the Lord shall all the seed of Israel be justified, and shall glory.

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Isaiah 45

The Lord addresses Cyrus directly, anointing him as His servant though Cyrus does not know the Lord, declaring that the Lord will go before him and subdue nations. The oracle assures Cyrus that the Lord has called him by name and that He will accomplish His purposes through Cyrus's actions, even though Cyrus does not acknowledge the Lord. The passage emphasizes that the Lord alone is God and that there is no other, establishing monotheistic faith as the foundation of Israel's hope and security. The oracle promises that the Lord will establish justice and will raise up a righteous Branch, returning to messianic themes within the context of exile and restoration. The vision includes the promise that all the ends of the earth will turn to the Lord and be saved, establishing universal eschatological hope. The chapter criticizes the obstinate and those who stumble over words, establishing that acceptance of God's word requires receptiveness and humility. Isaiah 45 demonstrates that God's purposes transcend human understanding and national boundaries and that the Lord can accomplish His redemptive work through unexpected agents. The chapter establishes that faith in God's purposes requires trust in God's wisdom even when divine action seems paradoxical or contrary to human calculation.

Isaiah 45:20

The summons to judgment—'Assemble yourselves and come; draw near together, you survivors of the nations!'—calls the nations to witness God's vindication of Israel. The address to 'survivors' suggests that previous divine judgments have already decimated the nations. The command to 'come' and 'draw near' invokes them as witnesses to further vindication. This verse establishes an international court where God will demonstrate superiority over idols.

Isaiah 45:21

The indictment of idolaters—'They have no knowledge, those who carry about their wooden idols, and keep on praying to a god that cannot save'—scathingly criticizes those who trust idols despite demonstrated inability to help. The reference to 'no knowledge' suggests spiritual blindness. The emphasis that idols 'cannot save' establishes the futility of idolatry. This verse establishes an explicit contrast with Yahweh, the actual savior.

Isaiah 45:1

The proclamation concerning Cyrus—'Thus says Yahweh to his anointed, to Cyrus, whose right hand I have grasped'—confers the title 'anointed' (messiah) on this pagan king. The image of God grasping Cyrus's right hand suggests intimate divine guidance and empowerment. The term 'anointed' (normally reserved for Israel's kings and the Davidic messiah) applied to Cyrus extends messianic significance beyond Israelite expectations. This verse's radical claim that a non-Israelite serves as God's anointed breaks down ethnic boundaries in God's purposes.

Isaiah 45:2

The promise of military conquest—'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'—asserts that God will remove all obstacles to Cyrus's advance. The imagery of mountains leveled and bronze doors broken suggests supernatural removal of formidable obstacles. The progression from geographical (mountains) to structural (doors) obstacles emphasizes comprehensiveness. This verse depicts God as Cyrus's advance guard, making military victory certain.

Isaiah 45:3

The extension of God's provision—'I will give you the treasures of darkness and riches hidden in secret places, so that you may know that it is I, Yahweh, the God of Israel, who call you by your name'—promises that Cyrus will possess the wealth of conquered lands. The reference to hidden treasures and darkness suggests the spoils of military conquest will fall to Cyrus. The purpose statement—'so that you may know that it is I, Yahweh'—indicates that Cyrus's experiences should teach him about Israel's God. This verse suggests that conquest serves a revelatory purpose, making God known through military success.

Isaiah 45:4

The explanation of Cyrus's calling—'For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I surname you, though you do not know me'—explicitly connects Cyrus's rise to Israel's liberation. The repetition of Israel as 'servant' and 'chosen' reminds that Cyrus's role serves Israel's restoration. The statement that Cyrus is called and surnamed without knowing God suggests his unconscious participation in divine purposes. This verse makes clear that Cyrus's conquest, though not directly for his own benefit, ultimately serves God's covenantal purposes for Israel.

Isaiah 45:5

The monotheistic assertion—'I am Yahweh, and there is no other; besides me there is no god. I arm you, though you do not know me'—reiterates absolute monotheism while affirming that God empowers Cyrus. The statement that Cyrus does not know God contrasts with God's complete knowledge and control of Cyrus. The emphasis that God provides military power ('I arm you') suggests that conquest flows from divine enablement. This verse prevents Cyrus from supposing that his success derives from his own power or from other gods.

Isaiah 45:6

The cosmic scope—'so that they may know from the rising of the sun and from the west that there is no one besides me; I am Yahweh, and there is no other'—asserts that Cyrus's victories demonstrate monotheism to all creation. The directional language (rising sun, west) suggests universal witness. The reiteration 'no one besides me' and 'no other' creates emphatic monotheistic assertion. This verse makes Cyrus's military success a means of revealing God's exclusive divinity to all humanity.

Isaiah 45:7

The comprehensive divine assertion—'I form light and create darkness, I make weal and create woe; I Yahweh do all these things'—claims that God controls all moral and natural forces. The pairing of opposites (light/darkness, weal/woe) suggests that nothing escapes divine purview. The statement that God creates woe alongside weal acknowledges that judgment and suffering serve divine purposes. This verse establishes that restoration operates within a comprehensive theology where all forces—good and ill—serve God's intention.

Isaiah 45:8

The call for cosmic participation—'Shower, O heavens, from above, and let the skies rain down righteousness; let the earth open, that salvation may spring up, and let it cause righteousness to sprout up also'—invokes creation itself to participate in restoration. The metaphor of rain suggests abundant provision, while righteousness growing from earth suggests moral transformation accompanying political restoration. The request for creation to cooperate in salvation emphasizes that restoration encompasses more than military or political change. This verse makes restoration a cosmic event affecting creation itself.

Isaiah 45:9

The warning against complaint—'Woe to you who strive with your Maker, earthen vessels with the potter!'—uses the imagery of potter and clay to assert God's right to shape creation as God chooses. The comparison of humans to clay vessels emphasizes human vulnerability and dependence. The 'woe' formula introduces judgment against those who question divine purposes. This verse preempts objections to God's use of Cyrus, establishing that creatures have no standing to question the Creator.

Isaiah 45:10

The extension—'Woe to anyone who says to a father, "What are you begetting?" or to a woman, "With what are you in labor?"'—extends the potter metaphor to parent-child relationships. The rhetorical questions suggest that no child questions the parent's role in birth; similarly, no creature should question God's creative purposes. The use of both male and female parent imagery suggests comprehensive parental authority. This verse establishes that God's purposes cannot be legitimately questioned.

Isaiah 45:11

The assertion of divine authority—'Thus says Yahweh, the Holy One of Israel, and its Maker: Will you question me about my children, or command me concerning the work of my hands?'—directly addresses Israel with a challenging question about questioning God. The titles 'Holy One' and 'Maker' establish God's transcendence and creative power. The reference to 'my children' and 'work of my hands' emphasizes Israel's status as God's creation. This verse forbids Israel from second-guessing God's choice to use Cyrus.

Isaiah 45:12

The assertion of cosmic power—'I have made the earth, and created humankind upon it; it is my hands that stretched out the heavens, and I commanded all their host'—recapitulates creation theology. The accumulation of creative acts (making earth, creating humanity, stretching heavens, commanding heavenly host) emphasizes God's comprehensive creative power. The reference to commanding 'all their host' suggests dominion even over celestial bodies. This verse grounds the assertion of authority in God's creative work.

Isaiah 45:13

The promise concerning Cyrus—'I have aroused him in righteousness, and I will make all his paths straight; he shall build my city and set my exiles free, not for price or reward, says Yahweh of hosts'—reiterates Cyrus's role while adding that temple rebuilding and exile release will occur without requiring payment. The reference to 'righteousness' in Cyrus's calling suggests that his actions, though perhaps performed for political reasons, serve righteous purposes. The assertion that freedom will be given 'not for price or reward' emphasizes God's grace rather than any transaction. This verse confirms the practical consequences of Cyrus's rise.

Isaiah 45:14

The vision of universal submission—'Thus says Yahweh: The wealth of Egypt and the merchandise of Ethiopia, and the Sabeans, tall of stature, shall come over to you and be yours, the captives follow in chains; they shall bow down to you, and make supplication to you, saying, "God is with you alone, and there is no other; there is no god besides"'—depicts nations bringing their wealth and recognizing Israel's God. The image of captives following Israel in chains reverses the exile's humiliation. The supplication of foreign nations affirms Yahweh's exclusive divinity. This verse pictures an eschatological reordering where Israel's restored status makes God visible to all nations.

Isaiah 45:15

The affirmation of mysterious divine hiddenness—'Truly, you are a God who hides himself, O God of Israel, the Savior'—acknowledges that God's purposes are hidden even as they unfold through history. The paradox that the Savior who acts is also hidden suggests that God's purposes transcend human understanding. The epithet 'God of Israel, the Savior' emphasizes both particular covenant relationship and universal saving purpose. This verse introduces a note of mystery: God's purposes succeed while remaining partially concealed.

Isaiah 45:16

The prophecy concerning idolaters—'All of them are put to shame and confounded, the makers of idols go in confusion together'—pronounces that idolaters will be exposed and ashamed. The emphasis on shame parallels earlier anti-idolatry passages. The image of confused idols-makers going together suggests collective judgment. This verse reiterates that commitment to false gods will result in public exposure and humiliation.

Isaiah 45:17

The contrast—'But Israel is saved by Yahweh with an everlasting salvation; you shall not be put to shame or confounded to all eternity'—establishes the absolute contrast between Israel's vindication and idolaters' shame. The term 'everlasting salvation' suggests that restoration is not temporary political arrangement but permanent transformation. The promise never to be shamed or confounded again offers definitive assurance. This verse culminates the judgment-salvation narrative by affirming Israel's eternal status.

Isaiah 45:18

The affirmation of God's creative intention—'For thus says Yahweh, who created the heavens (he is God!), who formed the earth and made it (he established it; he did not create it a chaos, he formed it to be inhabited): I am Yahweh, and there is no other'—asserts that creation was purposeful and orderly, not chaotic. The parenthetical affirmation and reiteration of divine identity emphasizes God's reality and uniqueness. The assertion that God created earth 'to be inhabited' suggests that God's purposes include populated creation. This verse connects creation's purpose (habitation) to restoration's purpose (renewal of community).

Isaiah 45:19

The assertion of divine clarity—'I did not speak in secret, in a place of darkness; I did not say to the offspring of Jacob, "Seek me in chaos." I Yahweh speak the truth, I declare what is right'—contrasts God's clear, public proclamation with false oracles' obscurity. The refusal to speak in darkness or chaos suggests that God's word is intelligible and coherent. The assertion of truth-speaking and right-declaring emphasizes that prophecy conveys reliable information. This verse validates the Second Isaiah prophecies as clear and truthful.

Isaiah 45:22

The universal invitation—'Turn to me and be saved, all the ends of the earth! For I am God, and there is no other'—extends salvation's offer to all humanity. The command to 'turn' suggests repentance and reorientation toward God. The promise of salvation to all creation's ends makes redemption universal in scope. The reiteration of monotheism establishes the grounds for universal salvation: there is one God for all people. This verse represents Second Isaiah's most universalist statement.

Isaiah 45:23

The divine oath—'By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return'—establishes the certainty of God's word through self-sworn oath. The assertion that the word 'shall not return' suggests its inevitable fulfillment: what God declares will certainly happen. The emphasis on righteousness suggests that fulfillment serves justice. This verse uses oath-language to guarantee the truth of all preceding promises.

Isaiah 45:24

The universalist culmination—'Only in Yahweh, it shall be said, are righteousness and strength; all who were incensed against him shall come to him and be ashamed. In Yahweh all the offspring of Israel shall triumph and glory'—declares that future generations will recognize God's exclusive righteous power. The image of those formerly against God coming to him in shame suggests ultimate vindication and conversion. The promise of Israel's triumph and glory fulfills the restoration theme. This verse concludes the Cyrus section with universalist eschatology.

Isaiah 45:25

The assurance that in God all the offspring of Israel will be justified and will glory indicates that the restoration will involve the vindication of the covenant people and their elevation to a position of honor. This verse promises that despite the suffering and humiliation described in the exile, the people of God will ultimately be vindicated and will experience glory. The reference to all offspring indicates that the promise extends to future generations, not merely to the contemporary population. The verse concludes the cycle of judgment and restoration by affirming that God's ultimate purpose is the justification and glorification of the covenant people.