---
title: "Isaiah 45 - Study King James Bible with barnes notes on the whole bible"
description: "Read Isaiah 45 with barnes notes on the whole bible commentary. 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 ope"
image: "/_app/immutable/assets/missing.C7wGMEZ6.jpg"
url: "https://realbiblebelievers.com/study/barnes-notes-on-the-whole-bible/isaiah/45"
---

[ Read](/kjv/isaiah/45)[ Commentary](/study/isaiah/45)[ Interlinear](/interlinear/isaiah/45) Audio

 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:

 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.

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

 16 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.
 
[Isaiah 44](/study/isaiah/44) [Isaiah 46](/study/isaiah/46)

## Commentary

 To verse 1
 
**Thus saith the Lord to his anointed -**This is a direct apostrophe to Cyrus, though it was uttered not less than one hundred and fifty years before Babylon was taken by him. The word ‘anointed’ is that which is usually rendered “Messiah” (משׁיח *mâshı̂yach*), and here is rendered by the Septuagint, Τῷ χριστῷ μου Κύρῳ *Tō* *christō* *mou* *Kurō* - ‘To Cyrus, my Christ,’ i. e, my anointed. It properly means “the anointed,” and was a title which was commonly given to the kings of Israel, because they were set apart to their office by the ceremony of anointing, who hence were called οι χρυστοὶ Κυρίου *hoi* *christoi* *Kuriou* - ’The anointed of the Lord’ [1 Samuel 2:10](/kjv/1-samuel/2/10), [1Sa 2:35](/kjv/1sa/2/35); [1 Samuel 12:3](/kjv/1-samuel/12/3), [1 Samuel 12:5](/kjv/1-samuel/12/5); [1Sa 16:6](/kjv/1sa/16/6); [1 Samuel 24:7](/kjv/1-samuel/24/7), [1 Samuel 24:11](/kjv/1-samuel/24/11); [1Sa 26:9](/kjv/1sa/26/9), [1 Samuel 26:11](/kjv/1-samuel/26/11), [1 Samuel 26:23](/kjv/1-samuel/26/23); [2Sa 1:14](/kjv/2sa/1/14), [2 Samuel 1:16](/kjv/2-samuel/1/16); [2 Samuel 19:22-23](/kjv/2-samuel/19/22-23). There is no evidence that the Persian kings were inaugurated or consecrated by oil, but this is an appellation which was common among the Jews, and is applied to Cyrus in accordance with their usual mode of designating kings. It means here that God had solemnly set apart Cyrus to perform an important public service in his cause. It does not mean that Cyrus was a man of piety, or a worshipper of the true God, of which there is no certain evidence, but that his appointment as king was owing to the arrangement of God’s providence, and that he was to be employed in accomplishing his purposes. The title does not designate holiness of character, but appointment to an office. 

**Whose right hand I have holden -**Margin, ‘Strengthened.’ Lowth, ‘whom I hold fast by the right hand.’ The idea seems to be, that God had upheld, sustained, strengthened him as we do one who is feeble, by taking his right hand (see the notes at [Isaiah 41:13](/kjv/isaiah/41/13); [Isaiah 42:6](/kjv/isaiah/42/6)) 

**To subdue nations before him -**For a general account of the conquests of Cyrus, see the notes at [Isaiah 41:2](/kjv/isaiah/41/2). It may be added here, that ‘besides his native subjects, the nations which Cyrus subdued, and over which he reigned, were the Cilicians, Syrians, Paphlagonians, Cappadocians, Phrygians, Lydians, Carians, Phenicians, Arabians, Babylonians, Assyrians, Bactrians, Saeae, and Maryandines. Xenophon describes his empire as extending from the Mediterranean and Egypt to the Indian Ocean, and from Ethiopia to the Euxine Sea, and conveys a physical idea of its extent by observing that the extremities were difficult to inhabit, from opposite causes - some from excess of heat, and others from excess of cold; some from a scarcity of water, and others from too great abundance.’ - (Pictorial Bible.) 

**And I will loose the loins of kings -**The ancients dressed in a large, loose, flowing robe thrown over an under-garment or tunic, which was shaped to the body. The outer robe was girded with a sash when they toiled, or labored, or went to war, or ran. Hence, ‘to gird up the loins’ is indicative of preparation for a journey, for labor, or for war. To unloose the girdle, or the loins, was indicative of a state of rest, repose, or feebleness; and the phrase here means that God would so order it in his providence that the kings would be unprepared to meet him, or so feeble that they would not be able to resist him (compare [Job 38:3](/kjv/job/38/3); [Jeremiah 1:17](/kjv/jeremiah/1/17)). See also [Job 12:21](/kjv/job/12/21) : 

He poureth contempt upon princes, 

And weakeneth the strength of the mighty; 

Margin, more correctly, ‘Looseth the girdle of the strong.’ There was a literal fulfillment of this in regard to Belshazzar, king of Babylon, when the city was taken by Cyrus. When the hand came forth on the walls of his palace, and the mysterious finger wrote his condemnation, it is said, ‘Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other’ [Daniel 5:6](/kjv/daniel/5/6). The Vulgate renders this, ‘I will turn the backs of kings.’ 

**To open before him the two-leaved gates, and the gates shall not be shut -**The folding gates of a city, or a palace. It so happened in the scene of revelry which prevailed in Babylon when Cyrus took it, that the gates within the city which led from the streets to the river were left open. The city was not only enclosed with walls, but there were walls within the city on each side of the river Euphrates with gates, by which the inhabitants had access to the water of the river. Had not these gates been left open on that occasion, contrary to the usual custom, the Persians would have been shut up in the bed of the river, and could all have been destroyed. It also happened in the revelry of that night, that the gates of the palace were left open, so that there was access to every part of the city. Herodotus (i. 191) says, ‘If the besieged had been aware of the designs of Cyrus, or had discovered the project before its actual accomplishment, they might have effected the total destruction of these troops. They had only to secure the little gates which led to the river, and to have manned the embankments on either side, and they might have enclosed the Persians in a net from which they could never have escaped; as it happened they were taken by surprise; and such is the extent of that city, that, as the inhabitants themselves affirm, they who lived in the extremities were made prisoners before the alarm was communicated to the center of the palace.’ None but an omniscient Being could have predicted, a hundred and fifty years before it occurred, that such an event would take place; and this is one of the many prophecies which demonstrate in the most particular manner that Isaiah was inspired.

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