Isaiah 48:12 · Bible study
Isaiah 48:12 Commentary: 'I Am the First and the Last' Study
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore God's self-identification as first and last in Isaiah 48:12.
Research Summary
- Meaning: God asserts his eternal, unique deity and his sovereignty over history, preparing Israel to trust his coming deliverance through Cyrus.
- Key words: אֲנִי הוּא (ani hu) “I am he”, a declaration of self-existence; רִאשׁוֹן (rishon) “first” and אַחֲרוֹן (acharon) “last”, marking God as the origin and goal of all things.
- Main debate: Whether the emphasis falls on exclusive monotheism or on God’s control of history; both readings are present in the context, and most commentators hold them together.
- Theological theme: God’s eternity and immutability as the basis for covenant faithfulness and the certain fulfilment of prophecy.
- Best use: Reassuring discouraged believers that God’s character guarantees his promises, even when circumstances seem contrary.
Translation Comparison
BSB Berean Standard Bible 2020
Listen to Me, O Jacob, and Israel, whom I have called: I am He; I am the first, and I am the last.
WEB World English Bible 2000
“Listen to me, O Jacob, and Israel my called: I am he. I am the first. I am also the last.
KJV King James Version 1769
Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.
ASV American Standard Version 1901
Hearken unto me, O Jacob, and Israel my called: I am he; I am the first, I also am the last.
YLT Young's Literal Translation 1898
Hearken to me, O Jacob, and Israel, My called one, I am He, I am first, and I am last;
Darby Darby Bible 1890
Hearken unto me, Jacob, and [thou] Israel, my called. I [am] HE; I, the first, and I, the last.
Douay-Rheims Douay-Rheims Bible 1899
Hearken to me, O Jacob, and thou Israel whom I call: I am he, I am the first, and I am the last.
Translations in other languages (10 available)
Oyeme, Jacob, y tú, Israel, llamado de mí: Yo mismo, yo el primero, yo también el postrero.
Ouvi-me, ó Jacó, e tu, ó Israel, por mim chamado; eu sou o mesmo; eu sou o primeiro, eu também sou o último.
Écoute-moi, Jacob!
Höre mir zu, Jakob, und du, Israel, mein Berufener: Ich bin's, ich bin der Erste, dazu auch der Letzte.
Hoor naar Mij, o Jakob! en gij Israel, Mijn geroepene! Ik ben Dezelfde; Ik ben de Eerste, ook ben Ik de Laatste.
Ascoltami, o Giacobbe, e tu, Israele, che io ho chiamato. Io son Colui che è; io sono il primo, e son pure l’ultimo.
Słuchaj mię, Jakóbie i Izraelu, wezwany mój! Jam jest, Jam pierwszy, Jam i ostateczny.
Послушай Меня, Иаков и Израиль, призванный Мой: Я тот же, Я первый и Я последний.
雅各─我所選召 的以色列啊，當聽 我言：我是耶和華，我 是首先的， 也 是末後的。
Give ear to me, Jacob, and Israel, my loved one; I am he, I am the first and I am the last.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 48:12
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators generally agree that God's threefold self-declaration in this verse, 'I am he, I am the first, I also am the last', asserts his eternal, unchangeable nature and his exclusive deity. Barnes notes that the summons 'hearken' begins a new argument, assuring Israel that God is the only true God, fully able to deliver them. Calvin emphasises the purpose: to show that God is always like himself, not subject to human frailty or change. Gill connects the phrase 'I am he' to the divine name of Exodus 3:14, reading Christ as the speaker. Keil and Delitzsch identify 'I am he' (אֲנִי הוּא) as the fundamental Hebrew confession of monotheism, rooted in Deuteronomy 32:39. The predicates 'first' and 'last' (רִאשׁוֹן and אַחֲרוֹן) denote priority and finality, making God the Alpha and Omega of all history. This identity, confirmed in v.13 by his work as Creator, undergirds the promise that God will use Cyrus to judge Babylon and free his people. While some traditions apply the language directly to Christ, all recognise here the unwavering foundation of God's covenant faithfulness.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Monotheistic confession: Links to Deuteronomy 32:39 and the consistent OT emphasis on exclusive deity; minimal reference to historical details.
- Sovereignty guarantee for Cyrus prophecy: The immediate context (vv.14-15) names Cyrus; v.13 adds creation credentials; many commentators see this as the primary rhetorical function.
- Christological reading: NT application to Jesus (Rev 1:8, 22:13); Gill and some Christian tradition identify Christ as the speaker based on 'I am he' and NT parallels.
What is clear: God is eternal, unique, and sovereign; he alone defines history and its outcome.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Speaker identity | The verse presents God (Yahweh) as the speaker. | Some Christian interpreters see Christ speaking here, supported by NT application of 'first and last' to Jesus (Revelation 1:8, 22:13). Others insist the OT context refers to God the Father, and that the NT language draws on this verse without identifying the speaker as Christ. |
| Primary function in context | Both a monotheistic confession and an assurance of God's sovereignty over history. | Some commentators stress the immediate function as grounding the Cyrus prophecy (Barnes, Cambridge Bible). Others, like Calvin and Keil, read it primarily as a confession of exclusive deity. Most hold the two together. |
| Meaning of “I am he” (אֲנִי הוּא) | It asserts God's unique, self-existent identity. | Gill links it directly to the divine name 'I AM' (Exodus 3:14) and thus to Christ's deity. Others see it as the standard OT expression of exclusive monotheism (Deuteronomy 32:39), without necessarily implying a distinct person within the Trinity. |
Historical & Cultural Context
Isaiah 48:12 stands at the hinge of a section where God summons his people to listen to his self-attestation. The preceding verses (48:1-11) exposed Israel's stubbornness: they were 'transgressors from the womb' (v.8), yet God refrained from cutting them off 'for his name's sake' (v.9). Now he calls them again by the covenant names 'Jacob' and 'Israel,' the latter modified by the title 'my called' (מְקֹרָאִי). This term appears only here in the Old Testament. It echoes the election language of Isaiah 41:9 and 43:1, where God affirms that Israel belongs to him despite their failures. The command to 'hearken' (שְׁמַע) recalls Deuteronomy 6:4, the Shema, positioning this declaration as the central confession of faith.
The immediate literary context is the announcement of 'new things' (v.6), which climaxes in the naming of Cyrus as the instrument of judgment on Babylon (v.14-15). God's self-identification here, combined with the creation language of v.13 (founding the earth, spanning the heavens), establishes his credentials as the sovereign ruler of history. Unlike the idols who cannot declare the future (v.5, 14), Yahweh alone knows the end from the beginning. For an exilic audience, this word was both a rebuke and a comfort: their sin had brought judgment, but God's eternal character guaranteed a rescue no human power could prevent.
The verse's historical setting is the late eighth to sixth century BC, though the prophecy addresses those facing Babylonian exile. It assured them that the God who called Abraham and formed the nation was still in control, even when circumstances seemed hopeless.
Textual Notes
The consulted sources note no significant textual variants that affect the meaning of this verse. Adam Clarke observes that a few manuscripts add 'my servant' after 'Jacob' (reading 'O Jacob my servant'), but this does not change the sense. Clarke also notes that some ancient versions read 'and I am the last' (וַאֲנִי) rather than 'I also am the last' (אַף אֲנִי), a minor stylistic difference. The Hebrew text is otherwise stable.
Reception History
This verse has been foundational for Christian reflection on God's eternity. The early church saw in 'the first and the last' a prophecy of Christ, applying the words to Jesus in Revelation 1:8 and 22:13. Church fathers such as Justin Martyr and Irenaeus referenced these titles in debates with pagan philosophers. During the Reformation, both Luther and Calvin used the passage to argue for God's absolute sovereignty over history. The verse also entered hymnody, often paired with the doxological formula 'Alpha and Omega.' In Jewish tradition, the language of 'first and last' continues to be recited in prayers that confess God's uniqueness (e.g., from the Shema liturgy). The verse remains a touchstone for monotheistic faith across the traditions.
Preaching This Verse
Three-point outline
- The God who speaks deserves our full attention. “Listen to me” is no casual request; it summons faith.
- The God who is eternal can be trusted completely. “First and last” means nothing takes him by surprise.
- The God who calls his people will fulfil his purpose. “Israel my called”, his election is not cancelled by our failure.
Five-point outline
- God’s self-existence: “I am he”, no dependency on anything outside himself.
- God’s exclusivity: “The first and the last”, no rival, no successor.
- God’s sovereignty over history: He uses Cyrus to accomplish his will.
- God’s faithful calling: He names Israel “my called” despite their rebellion.
- God’s creative power: v.13, his word sustains the cosmos.
Illustration hooks
- An anchor chain that runs from deck to seabed: one link visible, others unseen but just as strong. God’s “first and last” status is the invisible guarantee for every visible promise.
- A lifelong contract signed by someone who has already proven they are utterly reliable. God’s character is the signature on his covenant.
Questions your congregation is asking
- If God is in control, why does history seem so chaotic?
- How can I trust God when my own failures make me doubt I belong to him?
- Does God’s eternal nature mean he is distant and impersonal?
Leading a Discussion
This verse invites us to stand still and listen to who God is. His claim to be “first and last” is not abstract philosophy, it is the ground of hope for people who felt abandoned in exile. As you discuss, keep in mind that the same God speaks to us today.
Discussion questions
- What does the repetition “I am he… I am the first… I also am the last” add to God’s self-description?
- Why does God preface his promise about Cyrus (v.14-15) with this claim about his own identity?
- How does the title “my called” encourage Israel, especially after their earlier condemnation in v.1-11?
- In what ways does this verse challenge the idols of our own culture, things or people we trust instead of God?
- How does knowing that God is “first and last” affect your view of your own past and future?
- Read Deuteronomy 32:39 aloud. How does it echo and expand what Isaiah says here?
- What difference does this truth make for someone facing a situation that feels out of control?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 32:39 | “See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand. |
| Proverbs 7:24 | Now therefore, sons, listen to me. Pay attention to the words of my mouth. |
| Proverbs 8:32 | “Now therefore, my sons, listen to me, for blessed are those who keep my ways. |
| Isaiah 34:1 | Come near, you nations, to hear! Listen, you peoples. Let the earth and all it contains hear, the world, and everything that comes from it. |
| Isaiah 41:4 | Who has worked and done it, calling the generations from the beginning? I, Yahweh, the first, and with the last, I am he.” |
| Isaiah 43:11 | I myself am Yahweh. Besides me, there is no savior. |
| Isaiah 44:6 | This is what Yahweh, the King of Israel, and his Redeemer, Yahweh of Armies, says: “I am the first, and I am the last; and besides me there is no God. |
| Isaiah 46:3 | “Listen to me, house of Jacob, and all the remnant of the house of Israel, that have been carried from their birth, that have been carried from the womb. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points out a textual discrepancy: the phrase my servant is missing from the standard Hebrew text but appears in several ancient manuscripts and versions. He also notes a variant reading for the phrase even I, which should be and I according to old sources.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies this verse as the start of a new argument in the prophecy, where God calls the exiled Jews to listen with solemn attention. The point is that God grounds his promise of deliverance and the destruction of Babylon in a direct claim: he alone is the true God, unchanging and sovereign over all.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator identifies the "new things" as God's specific advance announcement that He has called Cyrus to carry out His purpose against the Chaldeans. The key point is that God openly declares His plan beforehand, demonstrating His sovereign control over historical events.
Geneva Bible Notes Reformed 1599
The Geneva note stresses God's self-identification as the eternal One, repeating "I am" to underscore His unchangeable self-existence. He alone is the first and the last, which establishes His sole claim to Israel's trust and obedience.
Gill's Exposition of the Bible Baptist 1748
Gill identifies Christ as the speaker calling Jacob and Israel to listen. He distinguishes these hearers as those called by grace, not merely the nation. Christ declares Himself the eternal, sovereign, unchangeable I AM, the first and last, whose power matches His promises to save.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB connects God's creative power directly to His promise of restoration: the One who founded heaven and earth can and will restore His people. The phrase "the first and the last" underscores His eternal sovereignty over all history and redemption.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch identifies the speaker of "the Lord GOD has sent me and His Spirit" not as the prophet Isaiah but as the unique Servant of Jehovah, whose words here prefigure chapter 49. The Spirit accompanies the Servant as a companion in his mission, not as a co-sender, and this sending fulfills the redemption that Cyrus's conquest had only prepared.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley focuses on the phrase "O Israel" as a reminder of God's electing call. For him, the name itself points to a people deliberately separated from the surrounding world to belong to God in a unique way. Their identity rests entirely on this divine choosing.