Isaiah 45:5
I am the LORD, and there is no other; there is no God but Me. I will equip you for battle, though you have not known Me,
A God-Girded LifeJ. Parker, D. D.Isaiah 45:5
Cyrus DirectedT. G. Selby.Isaiah 45:5
Cyrus Girded by GodProf. J. Skinner, D. D.Isaiah 45:5
Every Man's Life a Plan of GodH. Bushnell, D. D.Isaiah 45:5
Finding God's Life-PlanH. Bushnell, D. D.Isaiah 45:5
God in National LifeJ. Parker, D. D.Isaiah 45:5
God in Our Past LifeW.M. Statham Isaiah 45:5
God's Beneficent Agency in the Lives of Those Who IgnoreJ. Parker, D. D.Isaiah 45:5
Irresponsible IgnoranceT. G. Selby.Isaiah 45:5
Pagan Teachers Enlightened by GodT. G. Selby.Isaiah 45:5
The Characteristic Distinction Between Inspiration and Providential EquipmentT. G. Selby, D. D.Isaiah 45:5
The Girding of the AlmightyH. Bushnell, D. D.Isaiah 45:5
The Girdings of JehovahF. B. Meyer, B. A.Isaiah 45:5
The Light of God's Love Seen in Pagan DarknessT. G. Selby.Isaiah 45:5
The Providence of the UnknownT. G. Selby.Isaiah 45:5
The Unknown Influence of GodW. F. Adeney, M. A.Isaiah 45:5
The Worth of Our Several MinistriesT. G. Selby.Isaiah 45:5
The Unfelt Hand on the Human HeartW. Clarkson Isaiah 45:1-5
CyrusProf. A. H. Sayce, LL. D.Isaiah 45:1-6
Cyrus, God's ToolProf. G. A. Smith, D. D.Isaiah 45:1-6
Cyrus: His CharacterProf. G. A. Smith, D. D.Isaiah 45:1-6
Loosing the Loins of KingsR. Macculloch.Isaiah 45:1-6
Special Divine Instrumentalities in the World's RenovationS. W. Fisher, D. D.Isaiah 45:1-6
The Victories of CyrusJ. R. Macduff, D. D.Isaiah 45:1-6
Cyrus the Anointed of JehovahE. Johnson Isaiah 45:1-8
Great Men the Servants of GodN. Emmons, D. D.Isaiah 45:4-5
The Divine SurnamingR. Tuck Isaiah 45:4, 5

I girded thee, though thou hast not known me. When the soul of man is renewed, and his rebellion against God ceases, wonderment often arises in the heart that life has not been altogether a ruin. So many times we have been near the precipice; the crumbling stones fell down into the plain; our feet well-nigh slipped. Here is the open secret.

I. UNCONSCIOUS HELP. "I girded thee." We have not seen a face nor even heard a voice, but an invisible arm has been around us. "It is of the Lord's mercy that we are not consumed." Our folly was sufficient to ruin us. Our obstinacy was wild and wilful. We cannot take credit to ourselves for deliverances from moral danger. We can look back and see that often there was but a step betwixt us and moral death. "Great deliverances," as the prophet says, hath God wrought,

II. HUMAN IGNORANCE. "Though thou hast not known me." The life has been destitute of fellowship with God and likeness to God. We have not retained the knowledge of God. There has been all through our life:

1. God's care without our cognizance.

2. God's love without our gratitude.

3. God's wisdom without our skill.

Verily the apostle was right: "By the grace of God I am what I am." - W.M.S.

I girded thee, though thou hast not known Me.
The contrast to "loose the loins of kings" (ver. 1).

(Prof. J. Skinner, D. D.)


1. It is comprehensive, sweeping from age to age, threading millenniums, building its structure from the dust of earth's earliest age to the emergence of the new heavens and earth at the close of time. But it is minute and particular.

2. He works through individuals. The story of man is for the most part told in the biographies of men. It is through human instruments that God executes His beneficent purposes, His righteous judgments. Through Columbus, He draws aside the veil from the coast-line of America. Through a Watt and a Stephenson, He endows men with the co-operation of steam; through a Galvani and an Edison, with the ministry of electricity. Through a De Lesseps, He unites the waters of the eastern and western seas, and brings the Orient and Occident together. Through a Napoleon He shatters the temporal power of the Pope; and by a Wilberforce strikes the fetters from the slave. Men do not know the purpose of God in what they are doing.

3. God's use of men does not interfere with their free action. This is clearly taught in more than one significant passage in Scripture — Joseph's brethren. Herod, Pilate, and the religious leaders of the Jews, were swept before a cyclone of passion and jealousy; and it was with wicked hands that they crucified and slew the Lord of glory: but they were accomplishing the determinate counsel of God.

II. GOD'S PLAN, AS IT AFFECTS INDIVIDUALS. We are all conscious of an element in life that we cannot account for. Other men have started life under better auspices, and with larger advantages than we, but somehow they have dropped behind in the race, and are nowhere to be seen. Our health has never been robust, but we have had more working days in our lives than those who were the athletes of our school. We have been in perpetual peril, travelling incessantly, and never involved in a single accident; whilst others were shattered in their first journey from their doorstep. Why have we escaped, where so many have fallen? Why have we climbed to positions of usefulness and influence, which so many more capable ones have missed? Why has our reputation been maintained, when better men than ourselves have lest their footing and fallen beyond recovery? There is not one of us who cannot see points in the past where we had almost gone, and our footsteps had well-nigh slipped: precipices along the brink of which we went at nightfall, horrified in the morning to see how near our footprints had been to the edge. Repeatedly we have been within a hair-breadth of taking some fatal step. How strangely we were plucked out of that companionship! How marvellonsly we were saved from that marriage, from that investment, from embarking in that ship, travelling by that train, taking shares in that company! It is God who has girded us, though we did not know Him.

(F. B. Meyer, B. A.)

Christ Himself testifies to the girding of the Almighty when He says, "To this end was I born, and for this purpose came I into the world." Abraham was girded for a particular work and mission, in what is otherwise denominated his call. Joseph, in Egypt, distinguishes the girding of God's hand, when he comforts his guilty brothers in the assurance, "So it was not you that sent me hither, but God." Moses and Samuel were even called by name, and set to their great life-work in the same manner. And what is Paul endeavouring in all the stress and pressure of his mighty apostle-ship, but to perform the work for which God's Spirit girded him at his call, and to apprehend that for which he was apprehended of Christ Jesus?

(H. Bushnell, D. D.)

God has a definite life-plan for every human person, girding him, visibly or invisibly, for some exact thing, which it will be the true significance and glory of his life to have accomplished.

1. The Holy Scriptures not only show us explicitly that God has a definite purpose in the lives of men already great, but they show us how frequently, in the conditions of obscurity and depression, preparations of counsel are going on, by which the commonest offices are to become the necessary first chapter of a great and powerful history. David among the sheep; Elisha following after the plough; Nehemiah bearing the cup; Hannah, who can say nothing less common than that she is the wife of Elkanah and a woman of a sorrowful spirit, — who, that looks on these humble people, at their humble post of service, and discovers, at last, how dear a purpose God was cherishing in them, can be justified in thinking that God has no particular plan for him, because he is not signalised by any kind of distinction?

2. Besides, what do the Scriptures show us, but that God has a particular care for every man, a personal interest in him, and a sympathy with him and his trials, watching for the uses of his one talent as attentively and kindly, and approving him as heartily, in the right employment of it, as if He had given him ten; and what is the giving out of the talents itself, but an exhibition of the fact that God has a definite purpose, charge, and work for every man?

3. They also make it the privilege of every man to live in the secret guidance of God; which is plainly nugatory, unless there is some chosen work, or sphere, into which he may be guided.

4. God also professes in His Word to have purposes prearranged for all events; to govern by a plan which is from eternity even, and which, in some proper sense, comprehends everything. And what is this but another way of conceiving that God has a definite place and plan adjusted for every human being?

5. Turning now from the Scriptures to the works of God, how constantly are we met here by the fact, everywhere visible, that ends and uses are the regulative reasons of all existing things?

6. But there is a single but very important and even fearful qualification. Things all serve their uses, and never break out of their place. They have no power to do it. Not so with us. We are able, as free beings, to refuse the place and the duties God appoints; which, if we do, then we sink into something lower and less worthy of us. That highest and best condition for which God designed us is no more possible. And yet, as that was the best thing possible for us in the reach of God's original counsel, so there is a place designed for us now, which is the next best possible. God calls us now to the best thing left, and will do so till all good possibility is narrowed down and spent. And then, when He cannot use us any more for our own good, He will use us for the good of others — an example of the misery and horrible desperation to which any soul must come, when all the good ends, and all the holy callings of God's friendly and fatherly purpose are exhausted. Or it may be now that, remitting all other plans and purposes in our behalf, He will henceforth use us, wholly against our will, to be the demonstration of His justice and avenging power before the eyes of mankind; saying over us, as He did over Pharaoh in the day of His judgments, "Even for this same purpose have I raised thee up, that I might show My power in thee, and that My name might be declared throughout all the earth."

(H. Bushnell, D. D.)

But the inquiry will be made, supposing all this to be true, how can we ever get hold of this life-plan God has made for us, or find our way into it?

1. Observe some negatives that are important, and must be avoided.(1) You will never come into God's plan if you study singularity; for if God has a design or plan for every man's life, then it is exactly appropriate to his nature; and, as every man's nature is singular and peculiar to himself, — as peculiar as his face or look,-then it follows that God will lead every man into a singular, and peculiar life, without any study of singularity on his part.(2) As little will he seek to copy the life of another. No man is ever called to be another.(3) In this view, also, you are never to complain of your birth, your training, your employments, your hardships; never to fancy that you could be something if only you had a different lot and sphere assigned you. God understands His own plan, and He knows what you want, a great deal better than you do.(4) Another mistake is that, while you surrender and renounce all thought of making up a plan, or choosing out a plan, for yourself, as one that you set by your own will, you also give up the hope or expectation that God will set you in any scheme of life, where the whole course of it will be known, or set down beforehand. If you go to Him to be guided, He will guide you; but He will not comfort your distrust, or half-trust of Him, by showing you the chart of all His purposes concerning you. He will only show you into a way where, if you go cheerfully and trustfully forward, He will show you on still further.

2. But we must not stop in negatives. How, then, or by what more positive directions can a man, who really desires to do it, come into the plan God lays for him, so as to live it and rationally believe that he does?(1) Consider the character of God, and you will draw a large deduction from that; for all that God designs for you will be in harmony with His character. He is a being infinitely good, just, true. Therefore, you are to know that He cannot really seek anything contrary to this in you.(2) Consider your relation to Him as a creature. All created wills have their natural centre and rest in God's will.(3) You have a conscience, which is given to be an interpreter of His will, and thus of your duty, and, in both, of what you are to become.(4) God's law and His written Word are guides to present duty, which, if faithfully accepted, will help to set you in accordance with the mind of God and the plan He has laid for you. "I am a stranger in the earth," said one; "hide not Thy commandments from me"; knowing that God's commandments would give him a clue to the true meaning and business of his life.(5) Be an observer of providence. Study your trials, your talents, the world's wants, and stand ready to serve God now, in whatever He brings to your hand.(6) Consult your friends, and especially those who are most in the teaching of God.(7) Go to God Himself, and ask for the calling of God; for, as certainly as He has a plan for you, He will somehow guide you into it. This is the proper work of His Spirit. Young man, or woman! this is the day of hope to you. All your best opportunities are still before you. And what shall I say to the older man, who is further on in his course and is still without God in the world? The best end, the next best, and the next are gone, and nothing but the dregs of opportunity are left. And still Christ calls even you. There is a place still left for you; not the best and brightest, but a humble and good one.

(H. Bushnell, D. D.)

Idolatry in its grosser forms was unknown in Persia. The religion of Persia recognised one God, beneficent in character and work and purpose, revealed under the symbol of light. This one God, however, was not clothed with infinite attributes. His dominion was limited by the existence and activity of a rival spirit of evil, equally great and unbegotten with Himself. It was in this imperfect faith that the great and noble Cyrus was trained. Till after his contact with the Jews, he did not know God in His essential nature as spirit without symbol, supreme in His sovereignty, and infinite in the attributes that clothed Him. And yet in his temper there was a ready answerableness to the unseen touch of God's hand, an unconscious obedience to sacred purposes he but dimly discerned, and a providential sanctification for the fulfilment of God's counsels, in spite of his imperfect conceptions of God.

(T. G. Selby.)

Ignorance that is inseparable from the circumstances in which men are cradled, ignorance that is entirely involuntary, does not disqualify men from being the instruments of God's will, and receiving some of the most lustrous honours dispensed by His hand.

(T. G. Selby.)

cannot always be tested by the degree of knowledge that informs them. Some men, like the bees, do much of their work in the sunshine. They fulfil the tasks of life in the light of a clear illumination. For them the knowledge of God always precedes a vocation from God. There are men also who are like the coral insect, which works a fathom or two below the surface of the sea, and dies when the reef upon which it has laboured is just beginning to tower into the sunlight.

(T. G. Selby.)

Providential equipment consists in being girded by a God who may be more or less unknown. Inspiration implies that God's chosen agent has all his faculties filled with God's presence as He girds.

(T. G. Selby, D. D.)

I. Is it not A REASONABLE AND A CONSISTENT THOUGHT, that the providential equipment, vocation, and sovereignty in a man's life should transcend his knowledge of God and God's purpose?

1. God may sometimes use a man who seems half a heathen, to remind His people that His providential sovereignty is larger than all finite thought. In the early days of the British rule in India, the old Mogul at Delhi, and the mediatised native sovereigns in other cities, were allowed independent rights within their own palace precincts. The British rule did not intrude there. Now and again half-clad slave girls and palace dependents, in terror for their lives, and wretches waled and trembling with recent chastisements, would escape the palace precincts and seek protection under the humane governments that had been planted in the surrounding cities. These spacious palaces were like little islands of the old despotisms, cruelties, and oppresssions bristling above the tide of constitutional right and privilege and liberty that was rising far and near. In God's empire there are no spots of organised diabolism of that sort, that are separated from the control, direction, and over-rule of providential law. Alas! it is only too easy to find signs of individual and collective resistance to God's law; but there are no indrawn spheres or reservations, dominated by pagan ignorance, from which His power, sovereignty, and prerogative are shut out. He rules where He is not worshipped, directs where He is not recognised, girds where He is not known.

2. In going beyond the circle of the elect nations to choose an instrument for the fulfilment of His counsels, God seems to remind us that the motive of His providential activity is altogether Divine. He uses the imperfectly taught Gentile, and puts upon him honour that might seem to belong to the Jew, to illustrate the sovereignty of His grace.

3. Partial ignorance of God may be an appointed condition for the test and development of faith. It is not only the virtuous heathen who is girded by an unrecognised Hand and made the agent in providential plans and purposes he cannot fathom. The distinction between Isaiah and Cyrus, between Cyrus and ourselves, is one of degree. On its intellectual side, at least, our religious knowledge is still imperfect, fragmentary, hesitating. God suffers it to be so, possibly that we may be the better disciplined in that humility which is the basis of faith. I have sometimes thought that so long as heathen darkness does not involve a gross and demoralising misrepresentation of God, but only a partial privation of knowledge, it offers the occasion for the exercise of a higher faith than that which is possible amidst the breaking twilights of Christian knowledge. The devout and pure-minded pagan, like Cyrus, who trusts his moral instincts without any adequate knowledge of their Divine origin, who with touching fidelity follows an unsyllabled vocation from heavens that have not yet opened themselves in revelation and definite testimony, who accepts an equipment from a Hand that has touched and guided him out of the darkness, is perhaps a more splendid example of faith than the man who manifests the same trust and loyalty and obedience in the midst of clearer intellectual conceptions of God. The puzzle of the long pagan centuries is not so painful and oppressive if we look at it from this standpoint.

II. EXAMPLES OF THIS PROVIDENTIAL GIRDING BY AN UNKNOWN GOD will readily occur to us that seem to conform to the type represented by Cyrus.

1. If we think of the men, the tradition of whose teaching and example is intertwined with all that is highest and best in the life of the nations outside the range of Christendom, we shall see that these men have been girded for their moral conquests and guided to their ascendencies over their fellow-men by the same unrecognised Hand that guided and girded this elect Persian. It is, perhaps, impossible to recall the name of a great and permanently honoured teacher in the past history of India, China, Persia, Egypt, Greece or Rome, whose influence rested upon an immoral doctrine or a contradiction of conscience. There must have been such leaders in the insignificant races that relapsed into cannibalism, scalp-hunting, and animal debasement. But no such names appear in the histories of the great civilised empires.

2. We must not judge the issues of the social and political movements of the present and past times by the measure of Divine knowledge they exhibit. Some of these movements, however little they seem to recognise God, are empowered by His mysterious hand, and minister to the accomplishment of His secret purpose. The dark despotisms enthroned over the ancient world annealed men into stable communities. And there are doubtless providential issues of the highest value in the democratic movements that are agitating Europe to-day, however reluctant those movements may be to recognise God.

3. Does not the fact that the theology of the modern scientist is sometimes very dim and defective tempt us to deny the Divine authority of his vocation and to discredit the providential issue in the special work he is called to do? Some of the schools of research and experiment and invention to which we are most deeply indebted are indifferent and even hostile to the claims of religion. And yet God calls the man of science to his work, vouchsafes the needful equipment for success, and guides all the far-off issues to which that work may tend.

4. And all this is true for ourselves. The knowledge possessed by those of us who know God best is, after all, infinitesimal in amount and degree. It is nothing in comparison with what remains to be known. It seems we can scarcely be the true servants of God and doing Divine work unless we have broader and brighter and more penetrating views of God's nature. We are crushed by the inevitable secularisms of our life, and cannot believe that we are breathing the sacred atmosphere that encircles God's priests and kings. It seems, at times, as though God, and providence, and supernatural vocation, and the high sanctions under which we seek to bring ourselves, were dreams. We are haunted by the thought that there is some subtle curse of ineradicable atheism cleaving to our inmost souls. In spite of the limit in our vision and the miserable failure in the spirit of our service, He is guiding us to beneficent conquests, and strengthening us to achieve holy emancipations, and fitting us for eternal honours. He was making us ready for service of some sort, when we knew far less about Him than we know to-day. And it is so still. And even after God seems to have been revealed to us in the person of Jesus Christ, how often do we find God becoming a hidden and an unknown God to us in His providential relations! At times it may seem rather as though some malignant demon were presiding over our lives, or at least sharing the sovereignty. But beyond the widest bound of our faith and knowledge there is providential guiding and girding and victory. And these words seem to suggest solemn comfort to us in view of the final conflict to which we shall all one day be brought. We shall enter the world to come as conquerors girded for our triumph by an unseen Hand. God's elect servants sometimes die in circumstances that make thoughts of God impossible. Perhaps they are snatched away by unexpected accident. They leave life in a struggle that petrifies thought and feeling. In that solemn hour of darkness and humiliation and mental inaptitude, God, unknown and unrecognised, girds for the victory still. Let us not forget that, though the girding is often in darkness, the motive of this girding in shadows is the inbringing of the perfect life.

(T. G. Selby.)

It is when the sun is in eclipse that the astronomer is able to see the fountains of glowing hydrogen that rise out of the inner substance of the sun and project their splendour for thousands and tens of thousands of miles beyond its surface. The strange and superb spectacle is visible only on the margin that lies between the incandescent body and the sphere of less luminous space that surrounds it. And so there are sublime illustrations of God's providential love and care that can be most nobly seen in contrast with pagan darkness.

(T. G. Selby.)

Confucius was the instrument for keeping alive in China a morality that was almost as pure as the morality of the decalogue. He stamped out all traces of Moloch worship. He can be quoted with commanding effect against many of the cruelties and superstitions of the present day. Gautama Buddha taught a morality equally pure, and so emphasised the demerit of sin as to make his teaching the best available basis that can be found for the evangelical doctrine of the atonement. The well-considered and dispassionate and reverent scepticism of Socrates acted as a solvent of Greek superstition, and prepared the way for the thoughtful Christianity of Alexandria. Mohammed gave form and force to a system which, in spite of its excesses and fanaticisms, has been a useful protest against idolatry, and has gathered together into a simple civilisation and worship tribes that would otherwise have been incurably degraded by fetich worship. Now, are we to suppose that it was without any supreme direction or control that these famous teachers conspired together to support these high theories of life and conduct? They were not prophets, because they had not the light which brought into view the mysterious Person who guided, equipped, and succoured them. But they were providential instruments, instruments that in spite of their defective discernments were plastic to God's controlling purpose.

(T. G. Selby.)

Him: — "Man cannot exclude Me from his little universe; even though he deny My existence and denounce My claim — I am still there. I water the garden of the atheist, and bring his flowers to summer bloom and his fruits to autumnal glory. Men deny Me, curse Me, flee from Me — I am still round about them, and their life is more precious to Me than is their blasphemy detestable, and until the very last I will work for them and with them, and if they go to perdition it shall be through the very centre of, My heart's tenderest grace." "I girded thee, though thou hast not known Me."

(J. Parker, D. D.)

Who is that boy sitting on the steps there? He has a hat on that was made for any head but his own; and his coat, who made it? His mother, very likely — rough spun, not too well fitting. What is he waiting for? To get the job of sweeping the steps he sits on? Perhaps. Years pass by, and a portly man comes down those steps. Broad his face, a great round shining blessing, kindness in his eye, power in the uplifting of his hand. Who is he? That is the boy, grown now fully, physically, intellectually and socially. The boy and the man are both Horace Greeley, an editorial prince, a man whose writings no one among his countrymen can afford to decline to read. "I girded thee, I brought thee to those steps, I set thee down upon them, I appointed an angel to watch thee all the time: it was My way of nursing and caring for thee, and training thee." He bringeth the blind by a way that they know not.

(J. Parker, D. D.)

Nations are not cards, with which politicians play at gambling: they may think they do, they may seem to do so, but the Lord reigneth.

(J. Parker, D. D.)

Cyrus is now proved to have been a polytheist. Yet even he was girded by the unknown God of heaven and earth. Let us consider this unknown influence of God.

I. IT SPRINGS FROM THE ALMIGHTY POWER OF GOD. God is not merely a passive object of worship. He exerts active influence. He did not only work in the past in creating the world. He is a living, active God now. Jesus said, "My Father worketh hitherto." Perhaps the poorest definition of God ever framed is that of "A power, not ourselves, that makes for righteousness." Still, even this meagre description of Divinity recognises the fact of an active Divine influence. is not limited by our confession of it, nor by our willingness to submit to it. It inspired the eye of the Greek artist and the tongue of the Greek orator as truly as those of a Christian and .

II. IT IS DIRECTED BY THE INFINITE GOODNESS OF GOD. We circumscribe this goodness to a pale of grace and a day of grace; but it overflows our boundaries and breaks out, free as the air and broad as the sunlight. God does not wait to be called. He is the first to awaken His slumbering children. God thinks of the heathen, and gives strength to those who know Him not. Then no doubt if a Chinese Mandarin pronounces a just sentence, or a Hindu Pundit utters a true thought, or an African chief vindicates the rights of an oppressed tribe, the goodness of these heathen men is an outcome of God's goodness to them. Let us take heart: there is more grace in the world than we know of.

III. IT AIMS AT THE EXECUTION OF THE WILL OF GOD. Cyrus is called God's shepherd (Isaiah 44:28). So even Nebuchadnezzar, a man of a very different character, is called by God "My servant" (Jeremiah 43:10).

1. Some serve God when they think to oppose Him. As the gale that seems to be tearing the ship to pieces may be driving her the faster to her haven, so Satan, in Job, aiming at opposition to the right, occasioned the most glorious vindication of it. Persecutors often help the cause they hate.

2. Many, like Cyrus, serve God unconsciously. As the corn ministers to our sustenance unwittingly, and as science reveals the glory of God, even when the naturalists who pursue it are agnostics. Lessons —(1) The unknown influence of God should lead to our knowing God. We have not to search the heavens for the unseen God. He is nigh us. Our own experience and the blessings of our own life should open our eyes to the goodness of God.(2) This influence, once recognised, should lead us to trust God. If God girded Cyrus the heathen, will He not gird Israel His people?(3) This influence should warn us against neglecting the recognition of God. We cannot escape from God. To do so would be our own undoing. But the hand which girds can ungird!(4) This influence should prompt us to greater zeal in mission work. For God claims the heathen by His present influence on them. He has begun the work and will help His servants in it. It is sad that millions should be left in ignorance of the hand that girds them.

(W. F. Adeney, M. A.)

Cyrus, Isaiah, Jacob
Cush, Egypt, Jerusalem
Acknowledged, Beside, Besides, Except, Gird, Girded, Hast, None, Ready, Strengthen, Though, War
1. God calls Cyrus for his church's sake
5. By his omnipotence he challenges obedience
20. He convinces the idols of vanity by his saving power

Dictionary of Bible Themes
Isaiah 45:5

     1235   God, the LORD

Isaiah 45:1-7

     5857   fame

Isaiah 45:3-6

     8135   knowing God, nature of

Isaiah 45:4-6

     5029   knowledge, of God

Isaiah 45:5-6

     1150   God, truth of
     1165   God, unique
     5971   uniqueness
     8799   polytheism

Isaiah 45:5-8

     5395   lordship, human and divine

Hidden and Revealed
'Verily thou art a God that hidest Thyself, O God of Israel, the Saviour.... 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.'--ISAIAH xlv, 15,19. The former of these verses expresses the thoughts of the prophet in contemplating the close of a great work of God's power which issues in the heathen's coming to Israel and acknowledging God. He adores the depth of the divine
Alexander Maclaren—Expositions of Holy Scripture

Sovereignty and Salvation
"Ere since by faith I saw the stream His flowing wounds supply, Redeeming love has been my theme, And shall be till I die." I shall never forget that day, while memory holds its place; nor can I help repeating this text whenever I remember that hour when first I knew the Lord. How strangely gracious! How wonderfully and marvelously kind, that he who heard these words so little time ago for his own soul's profit, should now address you this morning as his hearers from the same text, in the full and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Solar Eclipse
I shall note this morning, in addressing you, that since the Lord creates darkness as well as light; first of all, eclipses of every kind are part of God's way of governing the world; in the second place, we shall notice that since God creates the darkness as well as the light, we may conclude beyond a doubt that he has a design in the eclipse--in the darkness as well as the light; and then, thirdly, we shall notice that as all things that God has created, whether they be light or whether they be
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Ecce Homo
"Look unto Me, and be ye saved, all the ends of the earth."--Is. xlv. 22. Mechthild of Hellfde, 1277. tr., Emma Frances Bevan, 1899 Wilt thou, sinner, be converted? Christ the Lord of glory see By His own denied, deserted, Bleeding, bound, and scourged for thee. Look again, O soul, behold Him On the cross uplifted high; See the precious life-blood flowing, See the tears that dim His eye. Love has pierced the heart that brake, Loveless sinner, for thy sake. Hearken till thy heart is broken To His
Frances Bevan—Hymns of Ter Steegen and Others (Second Series)

The Eve of the Restoration
'Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, 2. Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdoms of the earth; and He hath charged me to build Him a house at Jerusalem, which is in Judah. 3. Who is there among you of all His people? his God
Alexander Maclaren—Expositions of Holy Scripture

Jehovah-Shammah: a Glorious Name for the New Year
THESE words may be used as a test as well as a text. They may serve for examination as well as consolation, and at the beginning of a year they may fulfill this useful double purpose. In any case they are full of marrow and fatness to those whose spiritual taste is purified. It is esteemed by the prophet to be the highest blessing that could come upon a city that its name should be, "JEHOVAH-SHAMMAH, The Lord is there." Even Jerusalem, in its best estate, would have this for its crowning blessing:
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Eternity and Unchangeableness of God.
Exod. iii. 14.--"I AM THAT I AM."--Psal. xc. 2.--"Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God."--Job xi. 7-9.--"Canst thou by searching find out God? canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea." This is the chief point of saving knowledge,
Hugh Binning—The Works of the Rev. Hugh Binning

Of Four Things which Bring Great Peace
"My Son, now will I teach thee the way of peace and of true liberty." 2. Do, O my Lord, as Thou sayest, for this is pleasing unto me to hear. 3. "Strive, My Son, to do another's will rather than thine own. Choose always to have less rather than more. Seek always after the lowest place, and to be subject to all. Wish always and pray that the will of God be fulfilled in thee. Behold, such a man as this entereth into the inheritance of peace and quietness." 4. O my Lord, this Thy short discourse
Thomas A Kempis—Imitation of Christ

Covenanting According to the Purposes of God.
Since every revealed purpose of God, implying that obedience to his law will be given, is a demand of that obedience, the announcement of his Covenant, as in his sovereignty decreed, claims, not less effectively than an explicit law, the fulfilment of its duties. A representation of a system of things pre-determined in order that the obligations of the Covenant might be discharged; various exhibitions of the Covenant as ordained; and a description of the children of the Covenant as predestinated
John Cunningham—The Ordinance of Covenanting

A Plain Description of the Essence and Attributes of God, Out of the Holy Scripture, So Far as Every Christian must Competently Know, and Necessarily Believe, that Will be Saves.
Although no creature can define what God is, because he is incomprehensible (Psal. cxliii. 3) and dwelling in inaccessible light (1 Tim. vi. 16); yet it has pleased his majesty to reveal himself to us in his word, so far as our weak capacity can best conceive him. Thus: God is that one spiritual and infinitely perfect essence, whose being is of himself eternally (Deut. i. 4; iv. 35; xxxii. 39; vi. 4; Isa. xlv. 5-8; 1 Cor. viii. 4; Eph. iv. 5, 6; 1 Tim. ii. 5; John iv. 24; 2 Cor. iii. 17; 1 Kings
Lewis Bayly—The Practice of Piety

The Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside
Thomas Watson—A Body of Divinity

Spiritual Hunger Shall be Satisfied
They shall be filled. Matthew 5:6 I proceed now to the second part of the text. A promise annexed. They shall be filled'. A Christian fighting with sin is not like one that beats the air' (1 Corinthians 9:26), and his hungering after righteousness is not like one that sucks in only air, Blessed are they that hunger, for they shall be filled.' Those that hunger after righteousness shall be filled. God never bids us seek him in vain' (Isaiah 45:19). Here is an honeycomb dropping into the mouths of
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Thy Name: My Name
'I have called thee by thy name.'--ISAIAH xliii. 1. 'Every one that is called by My name.'--ISAIAH xliii. 7. Great stress is laid on names in Scripture. These two parallel and antithetic clauses bring out striking complementary relations between God and the collective Israel. But they are as applicable to each individual member of the true Israel of God. I. What does God's calling a man by his name imply? 1. Intimate knowledge. Adam naming the creatures. Christ naming His disciples. 2. Loving friendship.
Alexander Maclaren—Expositions of Holy Scripture

The Extent of Messiah's Spiritual Kingdom
The kingdoms of this world are become the kingdoms of our Lord, and of His Christ, and He shall reign for ever and ever! T he Kingdom of our Lord in the heart, and in the world, is frequently compared to a building or house, of which He Himself is both the Foundation and the Architect (Isaiah 28:16 and 54:11, 12) . A building advances by degrees (I Corinthians 3:9; Ephesians 2:20-22) , and while it is in an unfinished state, a stranger cannot, by viewing its present appearance, form an accurate judgment
John Newton—Messiah Vol. 2

Its Nature
Justification, strictly speaking, consists in God's imputing to His elect the righteousness of Christ, that alone being the meritorious cause or formal ground on which He pronounces them righteous: the righteousness of Christ is that to which God has respect when He pardons and accepts the sinner. By the nature of justification we have reference to the constituent elements of the same, which are enjoyed by the believer. These are, the non-imputation of guilt or the remission of sins, and second,
Arthur W. Pink—The Doctrine of Justification

The Theology of St. Hilary of Poitiers.
This Chapter offers no more than a tentative and imperfect outline of the theology of St. Hilary; it is an essay, not a monograph. Little attempt will be made to estimate the value of his opinions from the point of view of modern thought; little will be said about his relation to earlier and contemporary thought, a subject on which he is habitually silent, and nothing about the after fate of his speculations. Yet the task, thus narrowed, is not without its difficulties. Much more attention, it is
St. Hilary of Poitiers—The Life and Writings of St. Hilary of Poitiers

Gifts and Talents.
"And the Spirit of the Lord came upon him."--Judges iii. 10. We now consider the Holy Spirit's work in bestowing gifts, talents, and abilities upon artisans and professional men. Scripture declares that the special animation and qualification of persons for work assigned to them by God proceed from the Holy Spirit. The construction of the tabernacle required capable workmen, skilful carpenters, goldsmiths, and silversmiths, and masters in the arts of weaving and embroidering. Who will furnish Moses
Abraham Kuyper—The Work of the Holy Spirit

Putting God to Work
"For from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside thee who worketh for him that waiteth for him."--Isaiah 64:4. The assertion voiced in the title given this chapter is but another way of declaring that God has of His own motion placed Himself under the law of prayer, and has obligated Himself to answer the prayers of men. He has ordained prayer as a means whereby He will do things through men as they pray, which He would not otherwise do. Prayer
Edward M. Bounds—The Weapon of Prayer

Extent of Atonement.
VI. For whose benefit the atonement was intended. 1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness are infinitely the greatest good in and to the universe. He made the atonement to satisfy himself. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
Charles Grandison Finney—Systematic Theology

Messiah's Innocence vindicated
He was taken from prison and from judgment, and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people was he stricken. L et not plain Christians be stumbled because there are difficulties in the prophetical parts of the Scriptures, and because translators and expositors sometimes explain them with some difference, as to the sense. Whatever directly relates to our faith, practice, and comfort, may be plainly collected from innumerable
John Newton—Messiah Vol. 1

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

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