Isaiah 44:24-28 and Isaiah 45

“This is what Yahweh says— your Redeemer, who formed you in the womb: I am Yahweh, who has made all things, who alone stretched out the heavens, who spread out the earth by myself, 25 who foils the signs of false prophets and makes fools of diviners, who overthrows the learning of the wise and turns it into nonsense, 26 who carries out the words of his servants and fulfills the predictions of his messengers, who says of Jerusalem, ‘It shall be inhabited,’ of the towns of Judah, ‘They shall be built,’ and of their ruins, ‘I will restore them,’ 27 who says to the watery deep, ‘Be dry, and I will dry up your streams,’ 28 who says of Cyrus, ‘He is my shepherd and will accomplish all that I please; he will say of Jerusalem, “Let it be rebuilt,” and of the temple, “Let its foundations be laid.” ’ (Isaiah 44:24-28)

Before he declares to the exiles what he intends to do, the LORD presents himself as able to do whatever he desires. He stresses here that he can do these things, no matter what obstacles the pagans might think they can present. The pagan Babylonians did not have a single creator-god. Instead they attributed the creation of the cosmos to the activities of a number of gods or goddesses working at different times. If a particular god or goddess wished to accomplish something on a grand scale, it was necessary to get the consent of the others in the divine assembly (the puḫur ilānī rabûti). The LORD, in contrast, is the only God, the Creator of everything, and needs no consent or cooperation. Thus his plan to restore Israel doesn't first have to get the Babylonian deities' consent.

The Babylonians, like other pagan people, believed that there were favorable and unfavorable days on which to do things. If you tried to build a new barn or sew a new dress on a day unfavorable to that activity, it would surely fail. Days were determined to be favorable or unfavorable by consulting signs. Routine and mundane activities by ordinary citizens—marriages, purchase of property—were determined favorable by earthly signs ("terrestrial omens": observation of the flight of birds or the configuration of the entrails of a slaughtered sheep), while important undertakings by kings—military campaigns, building new temples—were begun only after consulting the movement of stars and planets in the heavens (celestial omens). But the LORD "spread out the earth by himself" (v. 24) and "stretched out the heavens"; he doesn't need to consult what he himself has made before being able to do something. By disregarding the omens used by the Babylonian "scholars", he will make fools of them (v. 25). If through his prophets he says he will do something, it will be done (v. 26).  

So what are some of the things the LORD has said through his prophets he will do?

•              Jerusalem will be inhabited and rebuilt

•              The surrounding Judaean cities will be rebuilt

•              The Jerusalem temple will be rebuilt

•              Cyrus is the LORD's shepherd and will carry out his purpose

Thus said Yahweh to Cyrus, His anointed one — Whose right hand He has grasped, treading down nations before him, ungirding the loins of kings (who oppose him), opening doors before him and letting no gate stay shut: 2 I will march before you and level the hills that loom up; I will shatter doors of bronze and cut down iron bars. 3 I will give you treasures concealed in the dark and secret hoards — so that you may know that it is I Yahweh, The God of Israel, who call you by name. 4 For the sake of my servant Jacob, Israel my chosen one, I call you by name, I hail you by title, though you have not known Me. 5 I am Yahweh and there is none else; beside me, there is no god. I engird you, though you have not known me, 6 so that they may know, from east to west, That there is none but me. I am Yahweh and there is none else, 7 I form light and create darkness, I make weal and create woe — I Yahweh do all these these things (Isaiah 45:1-8 JPS)  

"Thus says X" is the standard introduction to an ancient letter. The sequence of names in such an introduction always has significance. If there is a difference in rank, the name of the superior always comes first. In spite of the fact that Cyrus will become the ruler of the entire Middle East—what he would have considered "the world"—the real World-Ruler is Yahweh, the God of Israel. To most of the peoples living in Isaiah's time, Israel would have been the name of one of the smallest peoples, a people who had lost their kingdom and become a mere possession—a small one at that—of the real powers. Think of something like Ghana today. How would we react if today a message came to the United Nations from a prophet from Ghana, announcing that Mumbasa, the god of Ghana, had created the world and brought every world leader at the U.N. to power.

Let's unpack these verses and see what it is that God had to say to Cyrus. Just now, we won't talk about what God says he will do for Cyrus. But what does he say about him?

•              he is God's 'anointed one', his 'messiah' (v. 1)

•              he has not known Yahweh (v. 4)

Now what does God promise Cyrus he will do for him?

•              grasp his right hand

•              subdue nations before him

•              ungird the loins of kings

•              open doors

•              march before him

•              level all obstacles (hills)

•              give him the secret treasures of palaces and temples

•              address him by name and title (anointed)

•              gird (or equip) him (v. 5)

What does God say is his purpose or goal in all of this?

•              so that you may know that it is I, Yahweh, the God of Israel, who call you by your name (v. 3)

•              for the sake of my servant Jacob (v. 4)

•              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.

What significant thing does God say about himself in v7? That he has his hand in everything that happens, whether we experience it as pleasant ("weal") or unpleasant ("woe").  How does this fit in the present context? He is about to bring Cyrus upon Babylonia and allow him to conquer and kill many peoples. This to them would be very unpleasant. But in the process God's purpose to free his own people Israel and restore them to their land will be accomplished. That will be very pleasant for them!

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; I Yahweh have created it.   9 Woe to you who strive with your Maker, earthen vessels with the potter! Does the clay say to the one who fashions it, “What are you making”? or “Your work has no handles”? 10 Woe to anyone who says to a father, “What are you begetting?” or to a woman, “With what are you in labor?” 11 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? 12 I made the earth, and created mankind upon it; it was my hands that stretched out the heavens, and I commanded all their host. 13 I have aroused Cyrus 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. 14 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, they shall follow you; they shall come over in chains and bow down to you. They will make supplication to you, saying, “God is with you alone, and there is no other; there is no god besides him.”  (Isaiah 45:8-15 NRSV adapted)

First, we must decide who it is that God addresses here. Verse 8 is addressed to the creation; verses 9-12 to all his human creatures but perhaps especially to the Babylonians and Persians, and v. 13-14 to Israel.

What does God command the creation to do in v. 8? The language here is figurative. Just as rain from the skies waters the plants in the earth so that they sprout and grow up, so sky and earth (representing the entirety of God's creation (inanimate and animate) must obey him and bring about two things: (1) righteousness (meaning God's righteous purpose), and (2) salvation (meaning the deliverance of his people from Babylonian captivity).

Actually, the rhetorical addressing of the non-human parts of creation is merely a lead-in to verses 9-12. For if the all-powerful Creator Yahweh can command all parts of what exists in order to accomplish his will, how can any part of that creation—including the Babylonians and Persians—possibly oppose him?

vv. 9-10 contain an analogy that was very popular both inside and outside of ancient Israel. It was often used to reinforce parental authority, since parents were the begetters/creators of their children. In Israel it was also used to reinforce Israel's obligations to Yahweh who had called Abraham, liberated the nation from Egyptian slavery and constituted them in their land as a kingdom. He was their Creator and Father. As creative artists enjoyed absolute control over what they created, so did parents over their children, and God over his creation, which means more than Israel, but includes the entire globe.

vv. 11-13 draws the conclusion. How therefore can anyone call into question Yahweh's right to control all of his "children", which include all humans, animals and the "work of his hands" which includes all inanimate objects? When in v. 12  God says that he commanded the "host" of heaven, meaning all the planets and stars, what might this imply to ancient Babylonians like the Magi? What did the Babylonians believe about the planets and stars?

V. 14 might be addressed to Cyrus, predicting his future conquest of Egypt and receiving thereby the products of adjacent Ethiopia and South Arabia (Sabeans). God was "with" him in the senses we discovered above in verses 1-3. It would be difficult to attribute it to Israel, unless the coming of the Egyptians and Ethiopians to Israel "in chains" is metaphorical for the chains of ignorance of God and bondage to sin. In that case this verse would present Israel as Yahweh's servant to bring the knowledge of him to the nations.

Truly, you are a God who hides himself, O God of Israel, the Savior. 16 All of them are put to shame and confounded, the makers of idols go in confusion together. 17 But Israel is saved by Yahweh with everlasting salvation; you shall not be put to shame or confounded to all eternity.  18 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. 19 I did not speak in secret, in a land 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.   20 Assemble yourselves and come together, draw near, you survivors of the nations! They have no knowledge— those who carry about their wooden idols, and keep on praying to a god that cannot save. 21 Declare and present your case; let them take counsel together! Who told this long ago? Who declared it of old? Was it not I, Yahweh? There is no other god besides me, a righteous God and a Savior; there is no one besides me.  22 Turn to me and be saved, all the ends of the earth! For I am God, and there is no other. 23 By myself I have sworn, from my mouth has gone forth in righteousness a word that shall not return: “To me every knee shall bow, every tongue shall swear.”   24 Only in Yahweh, it shall be said of me, are righteousness and strength; all who were incensed against him shall come to him and be ashamed. 25 In Yahweh all the offspring of Israel shall triumph and glory. (Isaiah 45:15-25 NRSV)

Verses 15-17 are a brief testimony, describing God and affirming his belief in God's promises. Who speaks here? Some think the nations who come to God in v. 14; others think Isaiah himself.

15  What do you think is meant by describing Yahweh as a God "who hides himself"? In what sense was God "hidden" to the nations, or even to Israel herself? How does Isaiah use the term "darkness" that envelopes the nations (Isaiah 60:1-3)?  Probably this means that God is the unseen controller of all events, that though they do not know him, yet he controls their destinies. Saint Paul referred to him on Mars Hill as "the Unknown God" whom you ignorantly worship now with your idols, but need to learn of and believe in for salvation (Acts 17).

16-17 The fates of true believers (Israel) and unbelievers (the idol-worshipers) are contrasted here, and Israel is directly addressed ("you"). Israel will owe her freedom not to Cyrus, but to the God who moved Cyrus to issue the decree permitting them to return to their land. But the deliverance here mentioned is called "everlasting salvation" (tĕšûʿaṯ ʿôlāmı̂m) and "to all eternity" (ʿaḏ-ʿôlămê ʿaḏ). At the very least this would mean that Israel would never again be driven into exile, which clearly did happen in AD 70, when the Romans destroyed Jerusalem. So unless we want to say that God is not speaking here, and that Isaiah was giving his own mistaken opinion, we are forced to see a reference to Israel's spiritual deliverance from her sins.

18-19 These two verses must be interpreted in the light of each other. For that reason I prefer the NRSV to both NIV and ESV in teranslating the Hebrew word tōhû the same in both verses, namely "chaos", referring to the disordered state in which the first heaven and earth was before God created light and order in the six days of creation. The orderly and purposeful state of God's creation, which is affirmed in Genesis 1-2, is the opposite of the pagan Baylonian and Persian universe in which the multiplicity of gods and goddesses obscures the truth of one Creator God and his sole control over history. The pagans "seek" God in their chaotic belief system. But God did not command Israel to seek him that way (v. 19). Instead, he spoke "truth" (ṣeḏeq) and "what is right" (mêšārı̂m) through Moses and the prophets.

20-25 In these final 6 verses of the chapter (and continuing into chapter 46!), God pleads with the "survivors of the nations" (pᵉlı̂ṭê haggôyim) to come to him and find truth and life. Why are they called "survivors"? What have they "survived"? They have survived paganism and its seductive lies, and have found deliverance through the testimony of Israel in exile. In verse 20, as in the opening verses of ch. 46, God contrasts himself with their gods Nabû and Bēl (Marduk). These so-caled gods cannot save: in fact they themselves (i.e., their images) have to be carried around.

The invitation itself is given in v. 22 "turn to me, and be saved" (pĕnû-ʾēlay wĕhiwwāšĕʿû). The verb for "turn" is not the common one used with Israel: "return to me", but implies turning from idols to God for the first time. This is like what Paul says the Thessalonian pagans did: "… you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the wrath that is coming" (1 Thessalonians 1:9-10). And Israel's message to the pagan "survivors" was the same as Paul's to Thessalonica: "Who told this long ago?   Who declared it of old?  Was it not I, the LORD? There is no other god besides me,  a righteous God and a Savior;   there is no one besides me.  Turn to me and be saved,   all the ends of the earth!   For I am God, and there is no other."

23 Echoes of v. 23 are heard in Phil. 2:9-11

Therefore God also highly exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth, 11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11)

In Isa 45 the name of God was Yahweh, but at the last judgment the name that will be above all other names will not by Yahweh, it will be Jesus.  The ESV translation is correct that what is sworn is allegiance to God, but in the end it will be allegiance to Jesus as Savior and Lord.

24-25 But the confession of the nations will be more than simply bowing and swearing allegiance. They will confess that "only in Yahweh/Jesus are righteousness and strength, triumph and glory." The words "only in Yahweh" imply that no other so-called god or religion can confer these things.  Babylonian paganism could not, nor can Islam or Western philosophies today. This is the Old Testament equivalent of New Testament exclusiveness: salvation is "only in Jesus". 

There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved.”  (Acts 4:12) 

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.  (John 14:6)

Truth is always exclusive of error. The claim of Christianity's opponents today is that the so-called "truth" of religion is not absolute, but relative. What is your "truth" is what satisfies you personally, and it will not be what satisfies me. But both Old Testament Israelite and New Testament Christian truth is not relative.

From a New Testament perspective "righteousness" means a right standing with God through faith in Jesus. From a Hebrew Old Testament perspective it can also mean a right standing, but the root ṣādaq also means to be right in the sense of holding a true or correct belief and behavior. Hence, the final judgment will show that Israelite and Christian faith was correct. Truth will be vindicated against falsehood. The fate of those who resolutely oppose him inherit "shame", while those who accept him will be shown to be right and shall glory in him (v. 25).

Is it important for us to think about final judgment? Obviously, none of us wants to meditate on the torments of the damned: that is not the point. But Paul and others like him kept the vindication of the gospel at the last judgment always before them as an encouragement and a motive for sharing the good news of Christ with others. 


This entire passage emphasizes the fact that God is only hidden to those who wish him to remain so. To those whose minds and hearts seek truth, he speaks simply and directly and plainly. His words do not come through human philosophizing, but through his messengers, the prophets who wrote the scriptures that make up our Bible. That word is true.