John Calvin Commentary Isaiah 45

Thus says Jehovah. He pursues the subject which he had begun to handle. He shows that he did not promise deliverance to his people in vain, since the manner of it was entirely decreed and appointed by him; for when the question relates to our salvation, we always inquire into the way and manner. Although God frequently chooses to hold us in suspense, and thus conceals from us the method which he has ready, yet, in this instance he indulges the weakness of his people and explains the method by which he will deliver them.

To Cyrus his anointed. He names the person by whose hand he will bring them back; for, since their faith would be sharply tested by other temptations, he wished in this respect to provide against doubt, so that the difficulty of the event might not shake them. And in order to impart greater effectiveness to this discourse, he turns to Cyrus himself: “I have chosen you to be a king for me; I will take hold of your hand and will subject the nations to your authority, so that they shall open up a passage for you and voluntarily surrender.” These words have greater effect than if the Lord spoke to his people.

Yet it might be thought strange that he calls Cyrus his Anointed; for this is the designation that was given to the kings of Israel and Judah, because they represented the person of Christ, who alone, strictly speaking, is “the Lord’s Anointed.” The Lord went forth with his Anointed, says Habakkuk, for the salvation of his people (Habakkuk 3:13). In the person of David a kingdom had been set up, which professed to be an image and figure of Christ; and hence also the prophets in many passages call him “David,” and “the Son of David” (Ezekiel 37:24–25). It was indeed a special anointing, intended to distinguish that priestly kingdom from all heathen kingdoms.

Since, therefore, this title belonged to none but the kings of Judea, it might be thought strange that it is here bestowed on a heathen king and a worshipper of idols; for although he was instructed by Daniel, yet we do not read that he changed his religion. True, he regarded with reverence the God of Israel and considered him to be the Highest; but he was not prompted by a sincere affection of the heart to worship him, and did not advance so far as to forsake superstitions and idolatries.

Thus God deigns to call him his “Anointed,” not by a perpetual title, but because he discharged for a time the office of Redeemer; for he both avenged the Church of God and delivered it from the Assyrians, who were its enemies. This office belongs peculiarly to Christ; and this ordinary title of kings ought to be limited to this circumstance: that he restored the people of God to the enjoyment of liberty. This should lead us to observe how highly God values the salvation of the Church, because, for the sake of this single benefit, Cyrus, a heathen man, is called “the Messiah,” or “the Anointed.”

Whose right hand I have taken hold of. By this expression, he means that Cyrus will prosper in all his undertakings, for he will carry on war under God’s direction. Therefore Isaiah declares that, for the sake of the Church, so that he may deliver her, God will grant him prosperity in all things.

He again commends the providence of God, so that the Jews may fully believe, amidst changes and troubles, that God on high governs all things in such a manner as to promote the benefit of his elect. Now, since it was not easy for Cyrus to penetrate as far as Babylon, because the whole of Asia had allied together in order to frustrate his designs, the Prophet testifies that God will dissolve all the strength that men can bring against him.

I will loose the loins of kings. Because the whole strength lies in the reins, the Hebrew writers use the phrase “opening,” or “loosing the loins,” to denote “being deprived of strength.” We might also view it somewhat differently: that is, that the Lord will “make bare,” or “loose their loins,” according to the customary manner of Scripture, by which kings are said to be ungirded of the belt—namely, the badge of royalty—when they are deprived of authority.

Job (Job 12:18) employs this expression, and Isaiah will afterwards employ it: I will gird you (Isaiah 45:5). On this account, I more readily adopt this sense, so that the force of the contrast may be more evident.

This shows clearly that kings have just as much strength and power as the Lord bestows on them for the preservation of each nation, for when he determines to transfer their authority to others, they cannot defend their condition by any weapons or swords.

To open the gates before him. By this expression, he means that no fortresses can resist God. This indeed is acknowledged by all, but yet they do not cease to place foolish confidence in bulwarks and fortresses, for where cities are well surrounded by walls and the gates are shut, men think that there they are safe.

On the other hand, the Prophet shows that all defences are useless and that it serves no purpose to block up every entrance when the Lord wishes to open up a way for the enemies. Although it is certain that the gates were shut and securely barred, yet, because Cyrus pushed his way as swiftly as if all the cities had been thrown open, the Prophet justly affirms that nothing will be closed against him.

1. And I will go before you. These two verses contain nothing new; but, in general, he shows that Cyrus will gain an easy and rapid victory, because he will have the Lord for the leader of his expedition. Accordingly he promises that all crooked paths will be made straight, because God will remove every obstruction.

Now, since money is the sinews of war, and Cyrus came from the scorched and poor mountains of Persia, Jehovah says that treasures which were formerly hidden and concealed will come into the hands of Cyrus, so that, laden with rich booty, he will have enough to cover any expenditure; for by the treasures of darkness he means those which lay concealed, and as it were buried in safe and deep places of defense.

It is abundantly clear from history that all these things happened; for by taking Croesus, king of Lydia, who was at that time the richest of all men, he obtained large sums of money. Nor would anyone have expected that he would gain victories so easily; and the reason for such great success is now added, because the Lord called and directed him, so that through him he might give an illustrious demonstration of his power; for he adds—

That you may know that I am Jehovah. True, Cyrus, as we formerly said, though he acknowledged that the God of Israel is the true God, and was filled with admiration, yet was not converted to him, and never embraced his pure worship according to the standard of the Law. This was therefore special knowledge, that is, so far as he assisted the Church, for whose deliverance he was appointed; and therefore it was necessary that he should be under the influence of this knowledge, so that he might carry out this work of God. Thus he does not speak of that knowledge by which we are enlightened, or about the Spirit of regeneration, but about special knowledge, such as men destitute of religion may possess.

Calling you by your name. From some commentators this mode of expression has received a trivial interpretation, that “before Cyrus was born, God called and described him by his name.” But we have seen in a former passage (Isaiah 43:1), that the Prophet, while he used the same form of expression, meant something different; for God is said to “call by name” those whom he has chosen, and whom he appoints to perform some particular work, so that they may be separated from the multitude. This word denotes a closer and more familiar connection. Thus a shepherd is said to “call his sheep by name” (John 10:3), because he knows them individually. This applies indeed, in the highest degree, to believers, whom God reckons as belonging to his flock, and to the number of the citizens of his Church. God did not bestow this favor on Cyrus; but because, by appointing him to be the leader of so excellent a deliverance, he engraved on him distinguished marks of his power, with good reason is the commendation of an excellent calling applied to him.

The God of Israel. This should be carefully observed; for superstitious men ascribe to their idols the victories which they have obtained, and, as Habakkuk (Habakkuk 1:16) says, They sacrifice every one to his god; and therefore they wander in their thoughts, and conceive in their hearts any deity that they fancy, while they should acknowledge that Jehovah is the only and true God. What is said of Cyrus should be much more applied to us, so that we may not fashion any knowledge of God according to our fancy, but may distinguish him from idols, so as to embrace him alone, and to know him in Christ alone, apart from whom nothing but an idol, or even a devil can be worshipped. In that respect, therefore, let us surpass Cyrus, to whom the knowledge of God was revealed, so that we may lay aside superstitions and all false worship, and may thus adore him in a holy and upright manner.

For the sake of my servant Jacob. He shows for what purpose He would grant such happy and illustrious success to this prince. It is so that He may preserve His people; as if the Lord had said, “You shall indeed obtain a significant victory, but I will have regard for My own people rather than for you; for it is for their sake that I subject kings and nations to your power.” By these predictions, indeed, the Lord intended to encourage the hearts of believers, so that they might not despair amid these distresses. But undoubtedly, He also intended to inspire Cyrus to acknowledge that he owed to that nation all that he should accomplish, so that he might be more disposed to treat them with all kindness.

And Israel mine elect. In this second clause, there is a repetition that serves still further to explain that reason. At the same time, He shows on what ground He considers the Israelites to be “His servants.” It is because He condescended to choose them by free grace, for it is not in the power of human beings to make themselves “servants of God” or to obtain so great an honor by their own exertions. This clause is therefore added, as before, for the sake of explanation.

But it also denotes the end of election; for since we are naturally the slaves of Satan, we are called so that, being restored to liberty, we may serve God. Yet He shows that no one is worthy of that honor, as we have said, but the one whom God has chosen. For who will boast that he is worthy of so high an honor, or what can we render or offer to God? Thus, “we are not sufficient of ourselves, but the Lord has made us sufficient,” as Paul says (2 Corinthians 3:5). The beginning of our salvation, therefore, is God’s election by free grace, and the end of it is the obedience which we ought to render to Him.

But although this is limited to the history of Cyrus, we may still draw from it a general doctrine. When various changes happen in the world, God at the same time secures the salvation of His people and, in the midst of storms, wonderfully preserves His Church. We are indeed blind and stupid regarding the works of God, yet we ought to believe firmly that, even when everything appears to be driven about at random and tossed up and down, God never forgets His Church. On the contrary, He promotes her salvation by hidden methods, so that eventually it is seen that He is her guardian and defender.

Josephus relates a memorable narrative about Alexander, who, while he was besieging Tyre, sent ambassadors to Jerusalem to demand the tribute which the Jews were paying to Darius. Jaddus, the high priest, who had sworn that he would pay that tribute, would not become subject to Alexander and refused to pay him the tribute.

Alexander was highly offended and, swelling with pride and fierceness, determined to destroy Jerusalem. After conquering Darius, he marched to Jerusalem for the purpose of consigning it to utter destruction. Jaddus went out to meet him, accompanied by other priests and Levites, wearing the priestly dress. As soon as Alexander saw him, he leaped from his horse and threw himself down as a suppliant at Jaddus’s feet.

Everyone was astonished at something so strange and so inconsistent with Alexander’s natural disposition, and they thought that he had lost his senses. Parmenio, who alone of all those present asked for the reason, received Alexander’s reply. Alexander stated that he did not adore this man (Jaddus), but God, whose servant Jaddus was. He further explained that before he left Dion, a city of Macedonia, a man of that same appearance and dress, who seemed to have the form of God, had presented himself to him in a dream. This figure encouraged him to take Asia and promised to be the leader of his army, so that Alexander should entertain no doubt of victory. Therefore, Alexander explained, he could not help but be powerfully affected by seeing Jaddus.

In this manner, therefore, Jerusalem was rescued from the jaws of that savage highwayman who aimed at nothing less than fire and bloodshed. Jerusalem even obtained from him greater liberty than before, as well as gifts and privileges.

I have quoted this example to show that the Church of God is preserved in the midst of dangers by strange and unusual methods. Those were troubled times, and scarcely a corner of the earth was at rest; but above all other countries, Judea might be said to be devoted to destruction. Yet behold, the Church was rescued in a wonderful and unusual manner, while other nations were destroyed, and nearly the whole world changed its face!

And yet thou hast not known me. These words are added for the purpose of giving greater force to the statement, not only so that Cyrus may learn that this is not granted on account of any of his own merits, but also so that he may not despise the God of Israel, though he does not know Him.

The Lord frequently, indeed, reminds us on this subject that He anticipates all the industry that exists in human beings, so that He may beat down all the pride of the flesh. But there is another reason regarding Cyrus: for if he had thought that the Lord granted those things for his own sake, he would have disregarded the Jews and treated them as despicable slaves.

For this reason, the Lord testifies that it does not happen on account of Cyrus’s own merit, but only for the sake of the people, whom He determines to rescue from the hands of enemies. Besides, nothing was more probable than that this man, in his blindness, would appropriate to his idols that which belonged to the true God; because, being entirely under the influence of wicked superstitions, he would not willingly have given place to a strange and unknown God if he had not been instructed by this prediction.

I am Jehovah. He confirms the preceding statement, and the repetition is not superfluous. It was fitting for it to be often repeated to Cyrus—that there is one God, by Whose hands all rulers and nations are governed—so that he might be drawn away from all delusions and be converted to the God of Israel. Furthermore, it is clearly stated that we should not try to find divinity in any other. It is as if He had said, “Beware of ascribing this victory to idols, or forming any confused idea of a god such as people imagine; know that the God of Israel is the only author of this victory.”

Although Cyrus did not benefit from this admonition to such an extent that he left his idols and devoted himself to the true God, it still made so deep an impression on his heart that he acknowledged Jehovah to be God and to possess the highest authority. At the same time, it was fitting that those who were members of the Church should embrace this doctrine, so that they might boldly despise all pretended gods.

I have girded you. This girding corresponds to the nakedness which He formerly mentioned (verse 1), when He said that He “opened” or “ungirded the loins of kings.” For He is said to “gird” those whom He supplies with strength and courage and renders victorious.

From this, it should be inferred that people have no courage except when the Lord imparts His power and strength to them, that neither weapons nor any military force can do anything unless He assists, and, in a word, that He presides over all wars and gives victory to whomever He pleases, that no one may think it happens by chance.

He again repeats, Though you have not known Me, to make it even more certain that these things are granted to Cyrus for the sake of the Church, so that he may show evidence that he remembers it with gratitude and may show kindness to the people of God in return for such a distinguished favor.

Therefore they shall know. He means that this favor shall be so remarkable as to be acknowledged and admired by all nations. This was not indeed immediately fulfilled; for, although the fame of that victory was spread far and wide, yet few understood that the God of Israel was its author; but it was immediately made known to the neighbors, and was communicated from one nation to another, until the report of it was spread throughout the whole world.

He does not predict what will happen immediately, but what will happen later, though these things were long concealed. God therefore did not permit the remembrance of this transaction to fade away, but determined that it should be handed down in permanent records, that it might be celebrated in all ages, and by the most distant nations, to the very end of the world.

We must therefore remember what I previously remarked: that the Prophet interweaves earlier and later events, because the return of the people was the prelude to a future redemption, and that he thus speaks of a perfect restoration of the Church. Besides, when it happens that the illustrious works of God are buried by the ingratitude and malice of people, it nevertheless remains true that they shall be visible to the whole world; for they shine openly and brightly, though the blind do not see them.