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.

For the sake of my servant Jacob, and Israel my elect, I have even called thee by thy name: I have made a likeness of thee, and thou hast not known me.

For Jacob my servant's sake, and Israel mine elect, I have called thee by thy name; I surnamed thee, though thou didst not know me;

For the sake of my servant Jacob, And of Israel My chosen, I call also thee by thy name, I surname thee, And thou hast not known Me.

Because of Jacob my servant, and Israel whom I have taken for myself, I have sent for you by name, giving you a name of honour, though you had no knowledge of me.

For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me.

For the sake of Jacob, my servant, and Israel, my elect, I have even called you by your name. I have taken you up, and you have not known me.

Propter servum meum Iacob, et Israel electum meum, vocabo, inquam, to nomine tuo; cognominabo to, quamvis non noveris me.

For the sake of my servant Jacob. He shews for what purpose he would grant such happy and illustrious success to this prince. It is, in order that he may preserve his people; as if the Lord had said, "Thou shalt indeed obtain a signal victory, bur I will have regard to my own people rather than to thee; for it is for their sake that I subject kings and nations to thy power." By these predictions, indeed, the Lord intended to encourage the hearts of believers, that they might not despair amidst those distresses; but undoubtedly he intended likewise to excite Cyrus to acknowledge that he owed to that nation all that he should accomplish, that he might he more disposed to treat them with all kindness. And Israel mine elect. In this second clause there is a repetition which serves still farther to explain that reason; and at the same time he shews on what ground he reckons 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 men to make themselves "servants of God," or to obtain so great honor by their own exertions. This clause is therefore added, [1] as before, for the sake of explanation. But still it denotes also the end of election; for, since we are naturally the slaves of Satan, we are called in order that, being restored to liberty, we may serve God. Yet he shews that no man is worthy of that honor, as we have said, but he whom God hath 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 hath 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, still we may draw from it a general doctrine. When various changes happen in the world, God secures at the same time the salvation of his people, and in the midst of storms wonderfully preserves his Church. We are indeed blind and stupid as to the works of God, yet we ought firmly to believe that, even when everything appears to be driven about at random, and to be tossed up and down, God never forgets his Church, whose salvation, on the contrary, he promotes by hidden methods, so that it is at length 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, and, after having conquered Darius, 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; and Alexander, as soon as he saw him, leapt from his horse, and threw himself down as a suppliant at his feet. Every person was astonished at a thing so strange and so inconsistent with his natural disposition, and thought that he had lost his senses. Parmenio, who alone of all who were present asked the reason, received a reply, that he did not adore this man, but God, whose servant he was; and that, before he left Dion, a city of Macedonia, a man of that appearance and dress, who appeared to have the form of God, presented himself to him in a dream, encouraged him to take Asia, and promised to be the leader of the army, so that he ought to entertain no doubt of victory, and therefore that he could not but be powerfully affected by seeing him. In this manner, therefore, was Jerusalem rescued from the jaws of that savage highwayman who aimed at nothing else than fire and bloodshed, and even obtained from him greater liberty than before, and likewise gifts and privileges. [2] I have quoted this example in order to shew that the Church of God is preserved in the midst of dangers by strange and unusual methods. Those were troublous 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 rescued in a wonderful and unusual manner, while other nations are destroyed, and nearly the whole world has 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 that Cyrus may learn that this is not granted on account of any of his own merits, but 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 men, in order that he may beat down all the pride of the flesh. But there is another reason, as regards 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 out of 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.

Footnotes

1 - "Ce mot d' eleu est donc adjuste." "This word elect is thus added."

2 - Joseph. Ant., Book 11, chap. 8.

For Jacob my servant's sake - (see the note at Isaiah 42:19). The statement here is, that God had raised up Cyrus on account of his own people. The sentiment is common in the Bible, that kings and nations are in the hand of God; and that he overrules and directs their actions for the accomplishment of his own purposes, and especially to protect, defend, and deliver his people (see the note at Isaiah 10:5; compare Isaiah 47:6).
I have surnamed thee - On the meaning of the word 'surname,' see the notes at Isaiah 44:5. The reference here is to the fact that he had appointed him to accomplish important purposes, and had designated him as his 'shepherd' Isaiah 44:28, and his 'anointed' Isaiah 45:1.
Though thou hast not known me - Before he was called to accomplish these important services, he was a stranger to Yahweh, and it was only when he should have been so signally favored of heaven, and should be made acquainted with the divine will in regard to the deliverance of his people and the rebuilding of the temple Ezra 1:1-3, that he would be acquainted with the true God.

For Jacob my servant's (f) sake, and Israel my elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me.
(f) Not for anything that is in you, or for your worthiness.

For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name,.... Not so much for the sake of Cyrus, and to do honour to him, was it that he so long before he was born called him by his name; but to assure the people of the Jews, the Lord's chosen people, and who were his servants, of the certainty of their deliverance, their deliverer being mentioned by name; and it was for their sakes, and not his, that he called him, and raised him up to do such great things as he did, that he might deliver them from their captivity: and it is for the sake of God's elect, whom he has chosen to holiness and happiness, to serve him, and be with him for ever, that he has called Christ, of whom Cyrus was a type, and sent him into the world, to be the Saviour and Redeemer of them:
I have surnamed thee; not only called him by his name, Cyrus, but surnamed him his "shepherd", and "his anointed", Isaiah 44:28,
though thou hast not known me; as yet not being born; and when he was, and was grown up, he was ignorant of the true God; and though, upon sight of the above prophecy, and under an immediate influence and impression, he acknowledged the God of Israel to be the God of heaven yet it does not appear that he left the Pagan idolatry; for Xenophon (k) relates, that when he found his end was near, he took sacrifices, and offered them to Jupiter, and the sun, and the rest of the gods; and gave them thanks for the care they had taken of him; and prayed them to grant happiness to his wife, children, friends, and country.
(k) Cyropaedia, l. 8. c. 45.

(See on Isaiah 41:8; Isaiah 43:14).
surnamed--that is, designated to carry out My design of restoring Judah (see on Isaiah 44:5; Isaiah 44:28; Isaiah 45:1). MAURER here, as in Isaiah 44:5, translates, "I have addressed thee by an honorable name."
hast not known me--previous to My calling thee to this office; after God's call, Cyrus did know Him in some degree (Ezra 1:1-3).

A second and third object are introduced by a second and third למען. "For the sake of my servant Jacob, and Israel my chosen, I called thee hither by name, surnamed thee when thou knewest me not. I Jehovah, and there is none else, beside me no God: I equipped thee when thou knewest me not; that they may know from the rising of the sun, and its going down, that there is none without me: I Jehovah, and there is none else, former of the light, and creator of the darkness; founder of peace, and creator of evil: I Jehovah am He who worketh all this." The ואקרא which follows the second reason assigned like an apodosis, is construed doubly: "I called to thee, calling thee by name." The parallel אכנּך refers to such titles of honour as "my shepherd" and "my anointed," which had been given to him by Jehovah. This calling, distinguishing, and girding, i.e., this equipment of Cyrus, took place at a time when Cyrus knew nothing as yet of Jehovah, and by this very fact Jehovah made known His sole Deity. The meaning is, not that it occurred while he was still worshipping false gods, but, as the refrain-like repetition of the words "though thou hast not know me" affirms with strong emphasis, before he had been brought into existence, or could know anything of Jehovah. The passage is to be explained in the same way as Jeremiah 1:5, "Before I formed thee in the womb, I knew thee" (see Psychol. pp. 36, 37, 39); and what the God of prophecy here claims for Himself, must not be questioned by false criticism, or weakened down by false apologetics (i.e., by giving up the proper name Cyrus as a gloss in Isaiah 44:28 and Isaiah 45:1; or generalizing it into a king's name, such as Pharaoh, Abimelech, or Agag). The third and last object of this predicted and realized success of the oppressor of nations and deliverer of Israel is the acknowledgement of Jehovah, spreading over the heathen world from the rising and setting of the sun, i.e., in every direction. The ah of וּממּערבה is not a feminine termination (lxx, Targ., Jeremiah.), but a feminine suffix with He raphato pro mappic (Kimchi); compare Isaiah 23:17-18; Isaiah 34:17 (but not נצּה in Isaiah 18:5, or מוּסדה in Isaiah 30:32). Shemesh (the sun) is a feminine here, as in Genesis 15:17, Nahum 3:17, Malachi 4:2, and always in Arabic; for the west is invariably called מערב (Arab. magrib). In Isaiah 45:7 we are led by the context to understand by darkness and evil the penal judgments, through which light and peace, or salvation, break forth for the people of God and the nations generally. But as the prophecy concerning Cyrus closes with this self-assertion of Jehovah, it is unquestionably a natural supposition that there is also a contrast implied to the dualistic system of Zarathustra, which divided the one nature of the Deity into two opposing powers (see Windischmann, Zoroastrische Studien, p. 135). The declaration is so bold, that Marcion appealed to this passage as a proof that the God of the Old Testament was a different being from the God of the New, and not the God of goodness only. The Valentinians and other gnostics also regarded the words "There is no God beside me" in Isaiah, as deceptive words of the Demiurugs. The early church met them with Tertullian's reply, "de his creator profitetur malis quae congruunt judici," and also made use of this self-attestation of the God of revelation as a weapon with which to attack Manicheesism. The meaning of the words is not exhausted by those who content themselves with the assertion, that by the evil (or darkness) we are not to understand the evil of guilt (malum culpae), but the evil of punishment (malum paenae). Undoubtedly, evil as an act is not the direct working of God, but the spontaneous work of a creature endowed with freedom. At the same time, evil, as well as good, has in this sense its origin in God - that He combines within Himself the first principles of love and wrath, the possibility of evil, the self-punishment of evil, and therefore the consciousness of guilt as well as the evil of punishment in the broadest sense. When the apostle celebrates the glory of free grace in Romans 9:11., he stands on that giddy height, to which few are able to follow him without falling headlong into the false conclusions of a decretum absolutum, and the denial of all creaturely freedom.

I have - I knew, and called thee by thy name, when thou didst neither know nor think of me; nay, when thou hadst no being.