Text -- Isaiah 43:1-15 (NET)

The Lord Will Rescue His People

43:1 Now, this is what the Lord says, the one who created you, O Jacob, and formed you, O Israel: “Don’t be afraid, for I will protect you. I call you by name, you are mine. 43:2 When you pass through the waters, I am with you; when you pass through the streams, they will not overwhelm you. When you walk through the fire, you will not be burned; the flames will not harm you. 43:3 For I am the Lord your God, the Holy One of Israel, your deliverer. I have handed over Egypt as a ransom price, Ethiopia and Seba in place of you. 43:4 Since you are precious and special in my sight, and I love you, I will hand over people in place of you, nations in place of your life. 43:5 Don’t be afraid, for I am with you. From the east I will bring your descendants; from the west I will gather you. 43:6 I will say to the north, ‘Hand them over!’ and to the south, ‘Don’t hold any back!’ Bring my sons from distant lands, and my daughters from the remote regions of the earth, 43:7 everyone who belongs to me, whom I created for my glory, whom I formed– yes, whom I made!

The Lord Declares His Sovereignty

43:8 Bring out the people who are blind, even though they have eyes, those who are deaf, even though they have ears! 43:9 All nations gather together, the peoples assemble. Who among them announced this? Who predicted earlier events for us? Let them produce their witnesses to testify they were right; let them listen and affirm, ‘It is true.’ 43:10 You are my witnesses,” says the Lord, “my servant whom I have chosen, so that you may consider and believe in me, and understand that I am he. No god was formed before me, and none will outlive me. 43:11 I, I am the Lord, and there is no deliverer besides me. 43:12 I decreed and delivered and proclaimed, and there was no other god among you. You are my witnesses,” says the Lord, “that I am God. 43:13 From this day forward I am he; no one can deliver from my power; I will act, and who can prevent it?”

The Lord Will Do Something New

43:14 This is what the Lord says, your protector, the Holy One of Israel: “For your sake I send to Babylon and make them all fugitives, turning the Babylonians’ joyful shouts into mourning songs. 43:15 I am the Lord, your Holy One, the one who created Israel, your king.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Isa 43:1

Notwithstanding thy gross insensibleness, I will deal mercifully with thee.

Wesley: Isa 43:1

That made thee his people, and that in so miraculous a manner as if he had created thee a second time.

Wesley: Isa 43:1

From the Egyptians.

Wesley: Isa 43:1

By the name of God's people, which was as proper and peculiar to them, as the name of Israel.

Wesley: Isa 43:3

This was fulfilled when the king of Assyria, Esar - haddon, who designed to revenge his father's disgrace, upon the Jews, was diverted and directed by God to employ his forces against Egypt, and Ethiopia, and Seba.

Wesley: Isa 43:3

The Sabaeans were confederate with the Ethiopians.

Wesley: Isa 43:4

From the time that I chose thee for my people, I have had an affection for thee.

Wesley: Isa 43:4

As I gave up the Egyptians, so I am ready to give up others to save thee, as occasion requires.

Wesley: Isa 43:7

And therefore I will glorify my power and goodness, and faithfulness in delivering them.

Wesley: Isa 43:7

I have not only created them out of nothing, but I have also formed and made them my peculiar people.

Wesley: Isa 43:8

O ye idolatrous Gentiles, bring forth your false gods, which have eyes but see not, and ears but hear not.

Wesley: Isa 43:9

To plead the cause of their idols with me.

Wesley: Isa 43:9

This wonderful work of mine in bringing my people out of captivity.

Wesley: Isa 43:9

Such things as shall happen long before the return from the captivity, which yet your blind idols cannot foresee.

Wesley: Isa 43:9

Who can testify the truth of any such predictions of theirs, that they may be owned for true gods; or if they can produce no evidence of any such thing, let them confess, that what I say is truth, that I only am the true God.

Wesley: Isa 43:10

You my people are able to witness for me, that I have given you plain demonstrations of my certain knowledge of future events.

Wesley: Isa 43:10

Cyrus who is an eminent instance and proof of God's foreknowledge: or, the Messiah, who is the most eminent witness in this cause.

Wesley: Isa 43:10

That I am the true God.

Wesley: Isa 43:10

The gods of the Heathens neither had a being before me nor shall continue after me: whereas the Lord is God from everlasting to everlasting; but these pretenders are but of yesterday. And withal he calls them formed gods, in a way of contempt, and to shew the ridiculousness of their pretence.

Wesley: Isa 43:12

I first foretold your deliverance, and then effected it.

Wesley: Isa 43:12

And this I did when you did not worship any idols.

Wesley: Isa 43:13

Before all time; from all eternity, I am God.

Wesley: Isa 43:14

I have sent Cyrus against Babylon, to this very end, that he might deliver you out of captivity.

Wesley: Isa 43:14

The common people of Chaldea, who make fearful outcries, as they flee away from the Persians in ships.

JFB: Isa 43:1

A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD (Isa 42:25), HE WILL DELIVER AND RESTORE THEM. (Isa. 43:1-28)

JFB: Isa 43:1

Notwithstanding God's past just judgments for Israel's sins.

JFB: Isa 43:1

Not only in the general sense, but specially created as a peculiar people unto Himself (Isa 43:7, Isa 43:15, Isa 43:21; Isa 44:2, Isa 44:21, Isa 44:24). So believers, "created in Christ Jesus" (Eph 2:10), "a peculiar people" (1Pe 2:9).

JFB: Isa 43:1

A second argument why they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the captives (compare Isa 43:3). Babylon was to be the ransom in this case, that is, was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to death, that we might be redeemed.

JFB: Isa 43:1

Not merely "called" in general, as in Isa 42:6; Isa 48:12; Isa 51:2, but designated as His own peculiar people (compare Isa 45:3-4; Exo 32:1; Exo 33:12; Joh 10:3).

JFB: Isa 43:2

So in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Jos 3:15; Jer 12:5).

JFB: Isa 43:2

A proverbial phrase for the extremest perils (Psa 66:12; also Psa 138:7). Literally fulfilled at the Red Sea (Exo 14:21-22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Dan 3:25, Dan 3:27).

JFB: Isa 43:3

Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.

JFB: Isa 43:4

All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," &c. [MAURER]. GESENIUS, as English Version, takes "Since" to mean, "Inasmuch as." If the apodosis be as in English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting then first the love which He had from everlasting towards them (Jer 31:3; Hos 11:1); "honorable" and "loved," refer to outward marks of honor and love from God.

JFB: Isa 43:4

Other nations for thee (so Isa 43:3).

JFB: Isa 43:4

Thy person.

JFB: Isa 43:5

(Deu 30:3).

JFB: Isa 43:5

Descendants scattered in all lands. VITRINGA understands it of the spiritual "seed" of the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps included, but not to the exclusion of the literal Israel's restoration (Jer 30:10-11; Amo 9:9; Zec 2:6-13).

JFB: Isa 43:6

Namely, My people.

JFB: Isa 43:6

The feminine joined to the masculine expresses the complete totality of anything (Zec 9:17).

JFB: Isa 43:7

Belong to Israel, whose people, as sons of God, bear the name of their Father (Isa 44:5; Isa 48:1).

JFB: Isa 43:7

(Isa 43:21; Isa 29:23).

JFB: Isa 43:8

Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel (Isa 41:1).

JFB: Isa 43:8

The Gentiles, who also, like Israel (Isa 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (Rom 1:20-21) [LOWTH]. Or else, the Jews [VITRINGA].

JFB: Isa 43:9

Who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?

JFB: Isa 43:9

Predictions, as in Isa 42:9 [MAURER]. Or, things that shall first come to pass (see on Isa 41:21-22) [BARNES].

JFB: Isa 43:9

As I do mine (Isa 43:10).

JFB: Isa 43:9

Declared veracious in their pretended prophecies.

JFB: Isa 43:9

Rather, "and"; let men hear their prediction and say, from the event, It is verified (see on Isa 41:26).

JFB: Isa 43:10

The Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested MY power (see Isa 43:3-4; Isa 44:8).

JFB: Isa 43:10

That is, the whole Jewish people (Isa 41:8).

JFB: Isa 43:10

Trust in.

JFB: Isa 43:10

Before I existed none of the false gods were formed. "Formed" applies to the idols, not to God. Rev 1:11 uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.

JFB: Isa 43:11

Jehovah.

JFB: Isa 43:11

Temporally, from Babylon: eternally, from sin and hell (Hos 13:4; Act 4:12). The same titles as are applied to God are applied to Jesus.

JFB: Isa 43:12

Predicted the future (Isa 41:22-23).

JFB: Isa 43:12

The nation, in past times of danger.

JFB: Isa 43:12

Namely, that I was God.

JFB: Isa 43:12

To whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.

JFB: Isa 43:13

Literally, from the time of the first existence of day.

JFB: Isa 43:13

Old English for "hinder" (Isa 14:27). Rather, translate, "undo it" [HORSLEY].

JFB: Isa 43:14

Namely, the Medes and Persians (Isa 10:5-6; Isa 13:3).

JFB: Isa 43:14

"made to go down" to the sea (Isa 42:10), in order to escape the impending destruction of Babylon.

JFB: Isa 43:14

Rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Isa 13:14), distinct from the Chaldeans [MAURER].

JFB: Isa 43:14

Exulting in their ships with the joyous sailors--cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them (Isa 22:2; Zep 2:15). Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.

JFB: Isa 43:15

(Isa 43:1).

JFB: Isa 43:15

Proved to be specially yours by delivering you.

Clarke: Isa 43:1

I have called thee by thy name - " קראתי בשמך karathi beshimcha . So all the versions. But it seems from the seventh verse, and from the thing itself, that we should read קראתיך בשמי karathicha bishmi , ‘ I have called thee by my name;’ for this form of speech often occurs - the other never. For Isa 45:24, concerning Cyrus, is another matter; but when God calls Jacob Israel, he calls him by the name of God. See Exo 31:2."- Secker.

Clarke: Isa 43:3

I gave Egypt for thy ransom - This is commonly supposed to refer to the time of Sennacherib’ s invasion; who, when he was just ready to fall upon Jerusalem, soon after his entering Judea, was providentially diverted from that design, and turned his arms against the Egyptians, and their allies the Cushean Arabians, with their neighbors the Sabeans, probably joined with them under Tirhakah. See Isa 20:1-6 and Isa 37:9. Or as there are some reasonable objections to this opinion, perhaps it may mean more generally that God has often saved his people at the expense of other nations, whom he had, as it were in their stead, given up to destruction. Vitringa explains this of Shalmaneser’ s designs upon the kingdom of Judea after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans; but of this I think he has no clear proof in history. It is not to be wondered at that many things of this kind should remain very obscure for the want of the light of history, which in regard to these times is extremely deficient

"Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It seems to have been so from Isa 45:14."- Secker

Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib. Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there-upon obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking this to be a very rational solution of the text.

Clarke: Isa 43:7

Every one that is called by my name - All who worship the true God, and are obedient to his laws

Clarke: Isa 43:7

I have created him - בראתיו berathiv . I have produced him out of nothing

Clarke: Isa 43:7

For my glory - Ten MSS., three ancient, and the Syriac and Vulgate, read לכבודי licabodi , without the conjunction ו vau , and

Clarke: Isa 43:7

I have formed him - יצרתיו yetsartiv . I have given him that particular form and shape which are best suited to his station in life

Clarke: Isa 43:7

I have made him - עשיתיו asithiv . I have adapted him to the accomplishment of my counsels and designs.

Clarke: Isa 43:8

Bring forth the blind people that have eyes "Bring forth the people, blind, although they have eyes"- I understand this of the Gentiles, as the verse following, not of the Jews. Their natural faculties, if they had made a proper use of them, must have led them to the knowledge of the being and attributes of the one true God; "for his eternal power and Godhead,"if well attended to, are clearly seen in his works, (Rom 1:20), and would have preserved them from running into the folly and absurdity of worshipping idols. They are here challenged to produce the evidence of the power and foreknowledge of their idol gods; and the Jews are just afterwards, Isa 43:10, appealed to as witnesses for God in this cause, therefore these latter cannot here be meant by the people blind with eyes and deaf with ears.

Clarke: Isa 43:9

Who among them - Seven MSS., three ancient, and the first edition, 1486, with the Syriac and Vulgate, read בכם bechem , who among you, the present reading is preferable.

Clarke: Isa 43:10

Ye (the Israelites) are my witnesses, and my servant (the prophet) whom I have chosen - That whatever has been said before concerning Sennacherib has been literally fulfilled. The prophet had predicted it; the Israelites saw it accomplished

Clarke: Isa 43:10

Before me there was no God formed, neither shall there be after me - This is a most difficult place. Was there a time when God was not? No! Yet he says, before me. Will there be a time in which God will not exist? No! Yet he says, after me. Are not all these words to be referred to his creation? Before me, no god created any thing, nor was there any thing pre-existent but myself. And after me, i.e., after my creation, such as now exists, there shall be no other class of beings formed. This mode of interpretation frees the passage from all embarrassment, and the context perfectly agrees with it. The words my servant, in this verse, the Targum understands of the Messiah.

Clarke: Isa 43:12

I have declared, and have saved - My prophets have always predicted your deliverances before they took place; and I have fulfilled their words to the uttermost.

Clarke: Isa 43:14

The Chaldeans, whose cry is on the ships "The Chaldeans exulting in their ships"- Babylon was very advantageously situated both in respect to commerce, and as a naval power. It was open to the Persian Gulf by the Euphrates, which was navigable by large vessels; and being joined to the Tigris above Babylon by the canal called Naharmalca or the Royal River, supplied the city with the produce of the whole country to the north of it, as far as the Euxine and Caspian seas, Herod. 1:194. Semiramis was the foundress of this part also of the Babylonian greatness. She improved the navigation of the Euphrates, Herod. 1:184; Strabo, lib. xvi.; and is said to have had a fleet of three thousand galleys, Huet, Hist. du Commerce, chap. 11. We are not to wonder that in later times we hear little of the commerce and naval power of Babylon; for, after the taking of the city by Cyrus, the Euphrates was not only rendered less fit for navigation by being on that occasion diverted from its course and left to spread over the whole country; but the Persian monarchs, residing in their own country, to prevent any invasion by sea on that part of their empire, purposely obstructed the navigation of both the rivers by making cataracts in them, Strabo, ib., that is, by raising dams across the channel, and making artificial falls in them, that no vessel of any size or force could possibly come up. Alexander began to restore the navigation of the rivers by demolishing the cataracts upon the Tigris as far up as Seleucia, Arrian, lib. vii., but he did not live to finish his great designs; those upon the Euphrates still continued. Ammianus, 24:1, mentions them as subsisting in his time

The prophet therefore might very justly speak of the Chaldeans as glorying in their naval power in his time; though afterwards they had no foundation for making any such boast.

Clarke: Isa 43:15

The Creator - For בורא bore , "Creator,"six MSS. (two ancient) have אלהי Elohey , "God."

Calvin: Isa 43:1

1.And now thus saith Jehovah It is hard to say whether this is a different discourse or the same with the former; for the Prophets, whose writings have come down to us, did not separate their discourses into distinct chapters, so as to enable us to know what they spoke each day. For my own part, I think it is probable that this doctrine is connected with the preceding; for, having formerly spoken severely against the Jews, and threatened destruction to them, he wished to moderate that severity. The Lord always cares for the godly; and wickedness never abounds to such an extent that he does not at the same time preserve his people, and provide for their safety, that they may not be involved in similar destruction. I think, therefore, that the copulative ו (vau) should be viewed as disjunctive, “ And yet the Lord will leave some consolation to the godly who shall remain.”

This passage ought to be carefully observed; for, although it may appear as if all had leagued for our destruction, although the anger of the Lord burn fiercely, and we think that we are very near destruction; yet, if but two or three godly persons are left, we ought not to despair; for Jehovah addresses them in this manner, Fear not. The adverb Now, which is here used, has great weight; for it means a present or immediate calamity, and, in short, a time when it appeared as if all were lost and ruined; because at that very time God does not cease to comfort his people, and gently to soothe their sorrows, that amidst the utmost despair they may preserve their hope firm and unshaken.

Such is the purport of the preface, thy Creator and Maker; for otherwise the door would have been shut against the execution of these predictions. Besides, from other passages we may conclude, that the Lord does not here speak of universal creation, such as we share with the rest of men, and by which we are born mortal, but of regeneration to the hope of a heavenly life, on account of which we are also called new creatures. This is the sense in which Paul calls us “the workmanship of God,” (Eph 2:10,) as on former occasions we have fully explained. ¹⁶² In this sense also he calls himself the Maker; as if he had said, that God did not “make” his Church, in which the brightness of his glory shone conspicuously, in order to undo so excellent a work. Hence we ought to observe, that the Church has nothing that is properly her own, but everything in which she excels ought to be ascribed to the gift of God.

For I have redeemed thee This is added as the reason of the former statement, and may appropriately be viewed as referring both to the future and to the past; for the first deliverance from Egypt gave hope of another deliverance to come. Although he describes a future deliverance from the Babylonish captivity, yet the past tense is not inapplicable; for God hath redeemed us to himself before the effect of redemption reaches us; and therefore when he wishes to testify what he has decreed, namely, to redeem his Church, which appeared to have perished, he uses with propriety the past tense.

I have called thee by thy name To “call by one’s name” means here, to admit into close relationship, as when we are adopted by God to be his children. The reason of this mode of expression is, that God rejects the reprobate in such a manner that he appears to have forgotten them. Hence, also, the Scripture says, that “he knoweth them not.” (Mat 7:23; Luk 13:27.) From a contrast of this sort we learn more fully what is meant by being “called by God.” It is when he passes by others, and deigns to bestow on us a peculiar honor, and, from being strangers, to make us members of his household, and next takes us under his care and guardianship, so as to direct us and all our affairs. For the same reason he adds, Thou art mine, that believers may know that there will always be left a Church among the elect people, because God refuses to be deprived of his rightful possession. In short, he declares that they are his dear inheritance, of which he will never suffer himself to be robbed.

Calvin: Isa 43:2

2.When thou shalt pass through the waters This is an anticipation by which he declares that they who rely on God’s immediate assistance have no reason for sinking under adversity. That is stated more fully than in the preceding verse, because while he shews that the Church will not be exempt from calamities and afflictions, but must maintain a constant warfare, he encourages to patience and courage; as if he had said, “The Lord hath not redeemed thee that thou mightest enjoy pleasures and luxuries, or that thou mightest abandon thyself to ease and indolence, but rather that thou shouldest be prepared for enduring every kind of evils.”

By fire and water he means every kind of miseries to which we are liable in this life; for we must contend not with calamities of one kind only, but with infinitely diversified calamities. At one time we must “pass through wares” and at another “through fire.” (Psa 66:12.) In like manner the Apostle James exhorts believers not to faint when they “fall into various temptations.” (Jas 1:2.) And, indeed, faith needs to be put to the trial in many ways; for it often happens that he who has been victorious in one combat has been baffled by another kind of temptation. We are therefore tried by afflictions, but are at length delivered; we are baffled by the billows, but are not swallowed up; we are even scorched by the flames, but are not consumed. We have, indeed, the same feeling of pain as other men, but we are supported by the grace of God, and fortified by the spirit of patience, that we may not faint; and at length he will stretch out his hand and lift us up on high. ¹⁶³

Calvin: Isa 43:3

3.For I am Jehovah thy God He confirms the preceding statement by the experience of the past; for the Lord had formerly assisted his people in such a manner that it was reasonable and proper that believers should safely rely on his grace. We must always remember what we had in the former verse, — “Fear not, for I have redeemed thee; I am thy Lord.” These ought to be read unitedly and in immediate connection, because they have the same object; for if the Lord is our God, it follows that he is on our side, and therefore we shall find that he is our Savior. But if we wish to know by experience that he is our Savior, we must be a part of Israel, not in name only, but so as to give true evidences of godliness during the whole course of our life. This is therefore the foundation of our confidence, that “Jehovah is our God;” and hence it follows that they who do not acknowledge God to be their Father, and who do not rely on his kindness, are wretched, and tremble continually. Wicked men, indeed, indulge in mirth, and even act disdainfully towards God; but their indifference is intoxication and madness of mind, by which they are the more rapidly carried headlong to their destruction. To believers alone this brings the assurance, that he who hath chosen them wishes to be continually their God, and to preserve them; and therefore hath separated them to be his inheritance.

In this sense he calls himself The Holy One of Israel, because while the whole human race is by nature estranged from him, he hath chosen his people that he might set them apart to be his own. Now, though external separation is of little moment, unless God sanctify the elect by the power of his Spirit, yet, because Israel had. openly polluted himself, God declares that still his covenant shall not be made void, because he is always like himself. Besides, it is well known that the word holy is used in an active sense for “him who sanctifies;” and therefore if we wish to be certain of God’s love towards us, let us always remember the testimony of our adoption, by which we are confirmed in our hearts, as by a sure pledge, and let us with all earnestness ask it from God.

I have given the price of thy redemption I make no remarks on those repetitions which are frequently used by the Prophet, and are customary in the Hebrew language; for the two phrases in this verse, I have given the price, and I have given instead of thee, are used by him in the same sense. We have said that the Prophet confirms believers by bringing forward earlier proofs of the grace of God; as if he had said, “You have already known by experience that God cares for your salvation; for how could it have happened that Sennacherib turned his forces against Egypt, Ethiopia, and other nations, but because the Lord spared you, and directed the attack of your enemy to another quarter? Since therefore he has hitherto manifested so great anxiety on your behalf, you have no need to be anxious about the future.” Thus if at any time doubts arise in our minds about the providence of God, or about his promises, we ought to bring to remembrance the benefits which he has already bestowed upon us; for we shall be chargeable with extreme ingratitude if, after having received from God so many benefits, we doubt of his kindness for the future.

But a question arises. In what sense does he call “Egypt and Ethiopia the price of the redemption” of the Church? for heathen men are not of so high value as to redeem the children of God. But the Prophet borrowed this mode of expression from the ordinary language of men; as if he had said, “The Egyptians, the Ethiopians, and the Sabeans came in thy room, and, as if an exchange had been made, were constrained to suffer the destruction to which thou wast exposed; for, in order to preserve thee, I destroyed them, and delivered them instead of thee into the hand of the enemy.” But we must attend to the history. While Sennacherib was rushing on with his whole might against Judea, the Lord, by throwing over him a bridle, suddenly checked him, and entangled him by other wars, so that he was constrained to withdraw his army; and thus the Egyptians and Ethiopians were signally defeated, while the people of God were allowed to breathe. (2Kg 19:28; Isa 37:8.)

We too may readily acknowledge, if we are not worse than stupid, that the same providence and infinite mercy of God have been manifested toward us, when tyrants who would have wished to destroy us, and who joined in opening their mouths with eagerness to devour us, are made by him to engage in wars against each other, and when the rage with which they burned against us is directed by him to another quarter; for by doing so he preserves us, so as to give them as the price of our redemption. When we see irreligious men, amidst the uproar and confusion of mutual wars, pause in their efforts to destroy us, while it is manifest that they do not pause of their own accord, let us lift up our eyes to heaven, and learn that God, in order to spare us, miraculously substitutes others in our room; for we were “like sheep appointed for slaughter,” (Psa 44:22;) swords were drawn on every hand, if he had not snatched them from the hands of wicked men, or given them a different direction.

Hence we ought to draw a general doctrine, that the Lord takes such care of all believers (1Pe 5:7) that he values them more highly than the whole world. Although, therefore, we are of no value, yet let us rejoice in this, that the Lord sets so high a value upon us, and prefers us to the whole world, rescues us from dangers, and thus preserves us in the midst of death. If everything were at peace with us, and if we had no troubles, we should not see this grace of God; for when a thousand deaths appear to hang over us, and when there appears no way of escape, and when he suddenly drives back the tyrants, or turns them in another direction, we then know by experience what the Prophet says, and perceive his invaluable kindness toward us.

Calvin: Isa 43:4

4.Because thou wast precious Others interpret it “Thou wast honorable, because I raised thee to honor;” but I think that God assigns the reason why he gave up Egypt and Ethiopia to the enemies in their room. It was because he loved them, and because they were dear to him. It ought to be explained thus, — “Because I loved thee, therefore I gave a man for thee.” By these words he excludes all personal worth on the part of the people, that they may not boast of having obtained anything by their own merit; and, indeed, the cause of salvation, and of all the blessings which we receive, is the undeserved love of God; it is also the cause of all our excellence; for, if he judge of us according to our own qualifications, he will not value us a straw. We must therefore set aside every idea of merit, or of personal worth, of which we have none, and must ascribe everything to the grace of God alone. He means that this love is not of an ordinary kind when he says that we are “precious;” and for the same reason he calls us “his first-born,” (Exo 4:22,) and “his friends.” (Joh 15:15.)

I will give a man Here he adds nothing new, but rather explains the preceding statement, and employs the word “man” collectively for “men;” as if he had said, “There will be no man whom God will not take away and destroy, in order to preserve his people; for he sets a higher value on a single believer than on the whole world.” At the same time he reminds believers that they are redeemed at the expense of those who do not at all differ from them in origin or in nature.

Calvin: Isa 43:5

5.Fear not When Isaiah frequently repeats this exhortation, we ought not to look upon it as superfluous; for we know and feel how prone we are by nature to distrust. Scarcely any words can express the greatness of the alarm by which the Church was at that time shaken. As soon as we begin to call in question the promises of God, our minds are distracted by various thoughts; we are alarmed and continually tormented by the greatness and diversity of the dangers, till at length we are stupified, and have no perception of the grace of God. Accordingly, before despair seize our hearts, it is not without good reason that he so frequently repeats I am with thee, in order that he may either destroy altogether or partially mitigate the fear which is seated in our hearts; for, when it has taken root, there is no method of curing it. This should lead us also to remark, that we ought not to place our safety in anything else than in the presence of God; for if he be absent, we shall either shudder with fear, or become stupid, or run headlong like drunkards. And yet it is not the will of God that we shall be so devoid of fear as to give ourselves up to slothfulness and indifference; but when we are informed that he is at hand and will assist us, cheerful confidence ought to be victorious in the midst of fears.

I will bring thy seed from the east This passage is evidently taken front the writings of Moses, as we said at the beginning of this commentary, ¹⁶⁴ that the prophets are his interpreters, and draw their doctrine from his books; and therefore the Prophet applies this passage to that particular event which he had in view in the present discourse. Moses had thus foretold,

“The Lord thy God will turn thy captivity, and will have compassion on thee, and will turn and gather thee out of all the nations into which thy God hath scattered thee. Even if thou shalt be driven to the utmost parts of heaven, thence will thy God gather thee, and thence will he take thee.” (Deu 30:3.)

What Moses spoke in general terms the Prophet here confirms in a particular instance, and again declares with a slight change of the words. The amount of what is stated is, that it is as difficult to gather a people that is not only scattered, but driven to the most distant countries of the world, as it is to gather ashes that have been scattered here and there; but that God, by his wonderful power, will cause those dislocated members to unite again in one body.

Calvin: Isa 43:6

6.I will say to the north Under these four parts he includes the whole world, which is very customary in all languages. But Isaiah speaks in somewhat loftier language than Moses, because he wished the people to view the event as if it had actually occurred; and, to such a purpose those lively descriptions which may be said to place it before our eyes, are admirably adapted. He might, indeed, have said it in a single word, but this manner of address is far more forcible; for he represents God as commanding, with supreme authority, all the creatures, and every part of the world, to set his people free.

Bring my sons He means that not all Israel shall be gathered, but only that which is the true Israel; for not all who are the descendants of Abraham according to the flesh are true Israelites, but very many of them are bastards. (Rom 9:6.) These belong to the true and lawful seed; for that vast multitude of people was not saved, but only “a remnant,” as we saw in a former chapter. (Isa 10:21.) There was a vast number of people who were carried away into captivity, but there were few who were brought back. Among them was preserved a seed; and the Lord would not suffer that seed to perish, or the covenant which he had made with their fathers to be broken. These things were very hard to be believed by the Jews, who were despised by all, and were exposed not only to the hatred but to the curses of almost the whole world, and were scarcely reckoned to belong to the number of men; and therefore they must have depended solely on the promises. They knew that Cyrus (Isa 45:1) would come, but who he was they were not yet able to conceive, for he had not yet been born; and therefore they needed to be armed with very excellent and steadfast faith, in order to wait for the Lord with unshaken confidence, while many reckoned these predictions to be fables. Let us learn also flora this example to look to God alone, so as not to doubt that he will assist us and will abide by his promises at the proper time.

Calvin: Isa 43:7

7.All called Such is my interpretation of this clause, for the Prophet has made use of the singular number instead of the plural. Interpreters have mistaken the import of this mode of expression; for they explain it thus, “Whosoever have been called by my name, I have formed them to my glory.” But I understand it thus, “All called,” that is, “All shall be called by my name;” as he says in other passages, “My name shall be called upon them.” (Gen 48:16; Deu 28:10; Isa 4:1.) Why so? “Because I have created them, I have formed them, I have made them for my glory.” He pursues the subject which he formerly handled about gathering the people into one body, though they have been scattered into various and distant parts of the world; as if he had said, “If this work appears to be incredible, you ought not to judge of it by the ordinary course of nature, but you ought to look to his power.”

By my name; that is, “under my direction;” as we have also said, in expounding another passage, (Isa 41:25,) that God is reconciled to us, because by the right of adoption we are accounted his people. Now, because the Jews were to be brought back under his guidance and command, and not by the power or assistance of men, he declares that his name will be rendered illustrious in this deliverance, in order that men may learn not to form their judgments from the views of the flesh or from natural means.

For my glory The Prophet adds the reason, which contains strong ground of confirmation; that is, that he wishes his glory to be manifested in them. He therefore testifies that the salvation of his people concerns himself, that he can no more throw away the care of his people than he can expose his name to reproach and disgrace, which he will never do, and, in a word, that his glow, of which he is the continual defender, is intimately connected with the salvation of his people.

I have formed him, yea, I have made him For the sake of amplification he repeats the same thing in many forms of language, that they may be more fully convinced that he wishes to conduct to the end the work which he has begun. Such is the force of the particle אף , (aph,) which means “likewise,” or “even,” and sometimes, as we say, “for this time.” Accordingly, the meaning is generally supposed to be, “In like manner, as I have created and formed that people, so I desire to elevate them to a new rank, and to restore them to their ancient freedom.” It may also be rendered and so, and, as I have said, I prefer this rendering, so as to mean not only that the people have nothing but from his grace, but that he is deeply concerned about their salvation, because he cannot despise his own work, a work so remarkable and excellent. This passage, therefore, recommends to us the extraordinary grace of God, by which we are not only born to be men, but likewise formed anew after his image.

Calvin: Isa 43:8

8.That I may bring out The brevity of the words makes the meaning somewhat obscure. Some translate it thus, “I will bring out the blind, and him who hath eyes,” that is, both the blind and them that see, both the deaf and them that hear. Some explain blind to mean those who have indeed eyes, but so dim that they cannot perceive the secrets of heavenly wisdom. But when I take a careful survey of the whole, I prefer to interpret those phrases separately. “I will bring out the blind, so as to restore sight to them; I will bring out the deaf, so that they shall recover their hearing.” And thus the meaning of the words is, “To bring out the blind, and they shall have eyes; and to bring out the deaf, and they shall have ears.” The people are first delivered, and then eyes and ears are restored to them.

The Lord did this when he brought his people out of Babylon; but undoubtedly the Prophet looks farther, that is, to the kingdom of Christ; for at that time believers were gathered not only out of Babylon, but out of all places of the earth. This was seen openly and singularly at Peter’s first sermon, when many persons from various countries united in the same confession of faith. (Act 2:41.) But afterwards others, who appeared to be altogether strangers, united in the same body, and shewed that they were children of Abraham. If, therefore, we wish to find the full truth of this prophecy, we must come to Christ, by whom alone we are rescued from the bondage of the devil and restored to liberty. (Joh 8:36.) It is he who restores to us eyes and ears, though formerly we were by nature both blind and deaf. Yet it is proper to remember what I have repeatedly stated on former occasious, that the return of the people is closely connected with the renewal of the Church, which was accomplished by Christ; for what God began by bringing his people out of captivity he continued till Christ, and then brought to perfection; and so it is one and the same redemption. Hence it follows that the blessings which are here mentioned ought not to be limited to a short time.

Calvin: Isa 43:9

9.Let all the nations be gathered together Here the Prophet, as on former occasions, speaks in the person of God, and bids defiance to all idols. It is highly necessary, and was at that time especially necessary, to distinguish between the true God and false gods. It is easy indeed to ascribe to God the glory of divinity, but it is very difficult to claim it for him so exclusively, that all false gods shall be reduced to nothing; and at that time the error regarding them had received greater confirmation, for at the ruin of the nation unbelievers applauded the gods as if they had vanquished the true God. The Prophet therefore suggests to believers the reply which they should make to the jeers of their enemies, and, although they should sally forth in crowds to defend their errors, enjoins the small number to stand firm against all their forces.

Who is there among them to declare this? We formerly said that foreknowledge and power belong to God alone; for he has all things under his eye, and governs all things according to his pleasure; and, accordingly, by these two arguments he formerly proved against all the false gods the charge of vanity, lie now repeats the same charge, not to reclaim from this error the Gentiles, who did not read those prophecies, but to confirm the faith of the Jews, who were assured that they alone knew the true God. At present, indeed, this doctrine belongs both to Gentiles and to Jews; and not only so, but when the Jews shewed themselves to be unworthy, (Act 13:46,) their privileges were extended to the Gentiles; but at that time Isaiah chiefly addressed the Jews, that, although they saw the Gentiles succeeding in everything to their wish, still they might abhor their idols and superstitions.

Let them produce their witnesses After haying summoned unbelievers to plead the cause of their gods, or rather, after having held it to be acknowledged that it was to no purpose that they spent their time in the worship of idols, because they had no power of predicting future events, he adds that there will be no witnesses to testify with truth that any prediction ever proceeded from false gods, and consequently that their cause is destitute of lawful defense. There never was a time, indeed, when there were not many fables told about idols, as we constantly hear of innumerable fables of that kind which are widely circulated, and the silliness with which unbelievers pour forth their lies is equalled by the obstinacy with which they defend them; but if we come to examine them, we shall find them to be supported by no proof, but to be absolute tricks and foolish inventions. On this account the Prophet willingly yields the victory, if they shall bring forward competent and trustworthy “witnesses.” To God alone, therefore, this glory belongs; for he has “witnessess,”

But let them hear At length, as if the matter had been fully proved, he rises more confidently, and commands the vanquished to keep silence. When he bids them hear, he means that the only obstacle to their acknowledgment of the truth is, that they are prejudiced by their error, and refuse to hear God; for this contempt causes them not to repent, but, on the contrary, to defend their error with stubbornness. Now, the Lord was ready to teach if they had only been willing to hear him with candor; and a better teacher could not be desired, but pride and haughtiness will not suffer them to see the truth or to listen to God. They are, therefore, without excuse; for they disdainfully reject his public instructions, and do not assent to his doctrine. Isaiah justly declares that, if they gave due attention, they would be constrained to acknowledge it to be true; ¹⁶⁵ and indeed all who shall shew themselves to be obedient will readily acknowledge that the truth of God is founded on a firm and solid judgment, and not on an uncertain and doubtful opinion.

Calvin: Isa 43:10

10.Ye === are my witnesses. After having summoned the Gentiles to a contest, and after having proved that the stories which they circulated concerning their idols were false and unfounded, God now separates himself from the multitude of them, and produces his “witnesses,” that he may not be thought to be of the same class with them. He justly boasts, therefore, that they are his witnesses, and that he has true witnesses; for the Jews had been instructed by heavenly oracles, as far as was necessary for attaining perfect certainty. Yet he indirectly reproaches them with ingratitude, if they do not openly declare that they know everything that is necessary for maintaining the glory of God; and, indeed, he calls them to bear witness, and adjures them not to cover with silence those predictions by which the true religion might be proved, because that would be unjustly to defraud a good cause of their support.

===And my servant By the word “servant” some think that Isaiah is meant, but I prefer to take it collectively, for all the prophets; for there is a change of number. Now, this name was peculiarly bestowed on the prophets, whom the Lord chose for the purpose of maintaining his truth; and yet, in making use of the singular number, there can be no doubt that he looked chiefly to Christ, in whom all the prophecies are contained and accomplished. (Joh 1:45; Act 3:24, and 10:43; Rom 1:2; Heb 1:1.) It is also certain that by him chiefly, as the highest witness, all men are convinced. Yet we ought to observe God’s design, which I formerly mentioned, to call the Jews to be witnesses, that he might accuse them of ingratitude, if they did not freely utter what is demanded by the faith of those who, after having received proofs so numerous and so remarkable, could not be ignorant of the power and goodness of God, or call them in question without the greatest treachery. At the same time, he shows in general that the Lord hath chosen the Church, in order to bear testimony to his truth; and on that ground Paul calls the Church

“the pillar and foundation of truth.” (1Ti 3:15.)

It is therefore the duty of the Church to defend and publish the truth, that it may be honored by posterity from age to age; not that the Lord needs this assistance, but because in this way he wishes to prove and establish its truth among men. Here Isaiah includes all believers, for this office of bearing testimony is binding on all, but especially on ministers, who ought to be standard-bearers, and to set an example before others. For this reason also they are particularly mentioned; but in general no man ought to be accounted a believer, who conceals the knowledge of God within his own heart, and never makes an open confession of the truth.

Therefore ye shall know That it may not be thought that the Lord asks them to bear witness about what is unknown, he adds, “Ye shall know, ye shall believe, ye shall understand;” and by this order of the words he shews that faith goes before confession. If, therefore, confession proceed from the top of the lips, and not from the heart, it is vain and useless, and is not such as the Lord demands or approves. Yet there is still some difficulty in the order of those words, “to know, to believe, to understand;” for we do not say that all who know believe, and, in the ordinary manner of speaking, where there is knowledge, there may not be faith. Besides, it is doubtful what is meant by “understanding,” which is mentioned after faith, as if it differed from knowledge.

But in this passage the Prophet shows that there is a kind of preparation for faith, by which God procures reverence for his word, when he sees that it needs such assistance. The beginning of faith, indeed, is humility, by which we yield our senses as captives to God; but because we do not embrace the doctrine offered to us with such certainty as is needful, God confirms us by proofs, that we may fully believe. Thus John relates that he and Peter “believed the Scriptures,” (Joh 20:8,) when they beheld in the grave the tokens of Christ’s resurrection; and in another passage he says that “the disciples believed in Christ,” when that which they had heard from his mouth was accomplished. (Joh 2:22.)

We may therefore sum it up in this manner. “The Jews shall actually feel it, when their faith shall have been aided by signs to worship the true God.” At the same time, a distinction is made between true faith and that credulity which lightly carries away fickle men; and God always bestows on his elect knowledge and judgment, that they may distinguish truth from falsehood. Next follows faith and firm certainty, so that they embrace without hesitation all that the Lord hath spoken; and afterwards faith kindles in our hearts more and more the light of understanding, and even in proportion to the progress which we make in it, our knowledge grows and becomes brighter. But these things are not done by our own judgment, but by the power of the Holy Spirit, so far as we are enlightened by him.

That I am he He means here that it is requisite, in order to faith, that we know who is our God, and that it is he whom we worship, and no other; that our minds may not foolishly waver, and go astray, and admit everything that shall be supported by the opinion of men. Thus, faith is not that which frames anything according to its own fancy, or thoughtlessly assents to any assertion, or doubts and hesitates, but that which rests on firm certainty, so that, yielding obedience to the one true God, it surveys as from a lofty position, and despises all false gods, and frees and delivers their minds from the dread of error.

Hence we see what we ought to think of the perplexed faith of Papists; for they think that men who are stupid and void of understanding, who can scarcely utter a syllable about God, whom they know not, or of whom they are uncertain, are believers, provided that they profess that they believe what their holy mother, the Church, believes. But the Lord does not approve of a thing so trivial, but has united faith with understanding, that we may not imagine that the one can be separated from the other. Besides, there is no faith, unless you believe that it is God who is the Father of our Lord Jesus Christ, and who spoke by the prophets and apostles; for it will not be faith, but a vain and wandering imagination, if we do not believe in that God.

Before me there was no God formed In order to confirm still more what he lately said, that he is the only God, he again adds that “there was no other God before him.” Yet לא נוצר (lo notzar) may be taken in a passive sense, so as to convey a different meaning, that of a “creature,” or “workmanship,” or “work” ¹⁶⁶ of God; but as that appears to be a forced sense, I willingly concur with the ordinary opinion, that “no other God had been formed before him.” This contains a kind of irony, as if it had been said, that there was no other god that had not been made and formed by mortals, and consequently, that none can be compared with the eternal God.

And after me there shalt not be He adds that “there shall be none afterwards,” because God always preserves his dominion entire and unimpaired, and does not fail through old age or length of days. His object is to shew that, until we rely on him, there is no faith in us. They who know that there is some deity, but do not understand what it is, continually hesitate, and entangle themselves in strange labyrinths. Let us, therefore, believe that he alone is God, and for that reason cannot permit any one to be equal to him, or to share with him in his majesty.

Calvin: Isa 43:11

11.I, I ¹⁶⁷ am Jehovah. Here the Lord employs lofty language, as having obtained the victory. Already he had sufficiently explained in what manner he must be known, and had shewn that there is no God except himself; and now, in order to confirm this doctrine, he exclaims, “I alone am Jehovah, there is none besides me.” This shews how dangerous it is to contrive anything about God out of our own fancy; for when we make any kind of graven image, we produce an idol instead of God. We ought, therefore, to embrace nothing but what has proceeded from God, so as not to allow ourselves any liberty on this subject. After God has revealed himself to us, we ought to make progress in the knowledge of him, and to grow and be strengthened every day; for this is the meaning of the repetition, I, I. ¹⁶⁸

And there is no Savior besides me That we may not suppose that his eternal essence only is here exhibited, but also his power and goodness, which he constantly exercises towards us, and by which he is fully revealed, he adds an epithet as a distinguishing mark, that “he is the only Savior.” The world falls into the mistake of giving a naked and empty name to God, and at the same time conveying his authority to another, as in Popery God is indeed mentioned, but is robbed of his honor, when one part of it is given to St. Peter, and another to St. Paul, and another to St. William, and another to St. George; that is, his offices are distributed into so many parts, that hardly anything is left to him but a naked and empty name. They boast, indeed, of worshipping God alone; but when we come to what it belongs to God to do, they make as many gods as they have creatures, and distribute among them his power and authority. But the Lord has determined that these shall remain entire and uninfringed, and they cannot be conveyed to another without shocking blasphemy; for he alone does good to men, he alone defends and preserves them. The last clause of the verse expresses that knowledge which is derived from experience, that we may not seek salvation in any other than in him who its the only author of it. Hence we learn that the chief part of the worship of God consists in faith, when he is acknowledged to be the beginning and the end of life, when we bestow on him the title of Savior, and do not convey to another what he declares to belong to himself and to reside in him alone.

Calvin: Isa 43:12

12.I have told and have saved This verse is a sort of recapitulation (ἀνακεφαλαίωσις) of the preceding; for Jehovah again relates that he foretold future events, and that he had actually accomplished what he foretold. To tell relates to foreknowledge, and to save relates to power and goodness. In a word, he means that he alone is God, who both knows and does all things. Although these things were spoken to the Jews, yet let us know that they belong to us also; for all the predictions that have come down to us ought to be regarded by us as so many proofs both of the knowledge and of the power of God, that we may rely on him alone.

And there is no strange god among you. That superstitions may be banished, and that he may be elevated to the throne of his heavenly doctrine, he again mentions that he displayed his power, and gave tokens of his grace, without being aided by any one; and hence it follows, that they who shall not be satisfied with him alone, will be excessively ungrateful and wicked. “At the time,” says he, “when ye worshipped no strange god, I openly and publicly displayed my power; and therefore it is unlawful to bestow on false gods what belongs to me.” And yet in these words he does not so much commend the piety or religion of the people, as he excludes all foreign aid; as if he had said, that while the Jews knew no other God, the miracles wrought by him were so numerous and so great, that it was perfectly evident that none but he is God. At the same time Isaiah remarks that our unbelief hinders God from displaying his power amongst us. Away, then, with all errors and all wavering and doubtful opinions about God, if we wish to have experience of his power! for if we turn our minds to superstitions or idols, we shall undoubtedfly render ourselves unworthy of his assistance and kindness.

Ye are therefore my witnesses At length he again summons them as witnesses, accusing them of base and shameful ingratitude, if they conceal what he had abundantly made known to them; for the greater and more numerous the testimonies by which he has manifested to us his power and might, so much the more are we bound to declare them to others.

Calvin: Isa 43:13

13.Even before the day was He now speaks of the eternity of God; but we must attend to the Prophet’s design; for he who has a beginning and is not from himself, cannot rule by his dominion, or govern according to his pleasure, what he has not created. When, therefore, God declares that he is eternal, he reminds us that the world is his workmanship; for this order of nature did not spring up by chance, but proceeded from the wonderful purpose and. wisdom of God. (Gen 1:1.) In this sense he afterwards adds, —

There is none to deliver out of my hand Hence we shall clearly see that his supreme and infinite power is proved from his eternity; for if he were not eternal, he could neither exercise authority over all things, nor be the defender of his people, nor dispose of the creatures according to his pleasure; but since he is eternal, all things must be subject to his authority. To the same purpose is what he says, that no obstacle can prevent what he hath decreed to do, that the Jews may not be alarmed or dispirited by the forces or number of the enemies.

Calvin: Isa 43:14

14.Thus saith Jehovah The Prophet shews that Cyrus will be but a hired soldier, to render his services to the Lord for delivering his people. He does not indeed name Cyrus, but speaks of the army which he has under his command for subduing the Babylonians. ‘We know that this was accomplished by Cyrus and Darius, and that under the direction of God, who had foretold it long before. And not only does he speak to those who beheld the accomplishment of these things, but to all others whom the Lord wished to comfort by this hope of deliverance, of which they could not have formed the smallest conception. He addresses captives, who, having been oppressed by the cruel tyranny of the Babylonians, appeared to be beyond all hope of obtaining deliverance, and who might be apt to regard those promises as absurd, because in the opinion of men there was no visible hope of redemption. But we should yield this honor to the word, to believe what is otherwise incredible, that we may be encouraged to “hope against hope.” (Rom 4:18.) Such is the power of faith, that it must not be limited to the view of external objects, but rise above the heavens, and reach even to God himself.

For your sake I have sent to Babylon This is highly emphatic; for, while Cyrus was instigated by ambition and by an insatiable desire of power, and while there were many causes of the war, nothing was further from being generally believed, than that the destruction of that monarchy would shake the world, so that the Jews who were at that time most despicable in the eyes of men, would return to their native land. But God testifies that he will grant easy victories to the Persians, so that they shall subdue the East, because he will be reconciled to his Church.

For the same reason he begins by saying, that he is the Redeemer of his people, and the Holy One, to shew more clearly that he holds dear and precious those whom he has chosen to be his peculiar people. (Exo 19:6.) But this appears to be inconsistent with what we have formerly seen,

“We to thee who plunderest, for thou shalt be exposed to plunder,” (Isa 33:1;)

for the Lord declared that he would punish the cruelty of the Babylonians, and repay to them what they had deserved; but now he affirms that he sends the Persians to deliver his people. But these statements may easily be reconciled. Though the Lord punished the Babylonians, yet he had also a care of his people; for, as the providence of God extends throughout the whole world, so he takes a peculiar care of his Church, and, as the elect are the object of his special love, so he directs all things for their salvation. It is not without good reason, therefore, that he says that he sent, and that he was induced by undeserved favor to send, because he wished to be the Savior of his people.

And I made them come down For the same reason as before, he now adds that they shall come down at his command, because, although the Persians and Medes will have another object in view, yet their march shall be guided by heavenly impulse; and in this manner he wished to give an early testimony of his grace to the elect people, that they might not faint under many very distressing calamities. This promise ought therefore to have brought vast consolation to believers, that, although they were despised, and hated, and even abhorred by all, still they were dear to God; because he would at length assist them, and on their account would destroy the kingdom of the Babylonians.

They are all fugitives ¹⁶⁹ By saying that “they shall be fugitives,” he shews that he will give to Cyrus such success, that the Babylonians shall tremble at his arrival, and in terror shall throw down their arms, and betake themselves to flight. It often happens that a very powerful prince, abundantly supplied with military preparations, undertakes a war, but conducts it unsuccessfully; and therefore it was not enough that Cyrus should be sent with a powerful army, if he were not also crowned with success.

And a cry of the Babylonians in the ships To describe more fully the sudden flight, he adds that there shall be “a cry or noise in the ships;” for they were unable to escape by land. They had, indeed, a very convenient river, the Euphrates, which united with the river Tigris, by which they might easily have escaped. Yet even in this respect their expectation was disappointed on account of the bed of the river being dried up.

Calvin: Isa 43:15

15.I Jehovah This verse contains no statement, and only shews who it is that speaks, how great is his power and majesty, and, in a word, how warmly he loves the elect people, so as to give greater weight to the former promise. In short, it may be viewed as the seal of the preceding statement, more powerfully confirming what was formerly said, that it is God who makes these promises. But what God?

Your Holy One, the Creator of Israel, your King He is called Holy, because he has chosen and separated a people, that he might consecrate them to himself; for by this title he reminds them of the adoption by which he united them to himself in a peculiar manner, that they may understand that he will be their Father and Savior. And for the same reason we ought now to acknowledge him as our Holy One, because he has set us apart to be members of the Church, of which we are assured by our calling. The name Creator must not be viewed as referring to universal creation, by which unbelievers also are created, but to the new creation, on account of which we are also called (Eph 2:10) “his workmanship,” (τὸ ποίημα) as we have formerly stated, while expounding other passages.

Your King. This might indeed be thought to be absurd; for not even the semblance of a kingdom was visible, and nothing was to be seen among the Jews but what was covered with shame and disgrace, in consequence of their having been deprived of all aid and relief. Yet there was room for the exercise of faith, that they might hope for the restoration of the kingdom, though apparently ruined and almost extinguished, and might acknowledge God to be their King.

Defender: Isa 43:7

Although this affirmation was especially applied to Israel, the principle is universal, answering the great question as to God's purpose in creation. It was "for my glory" (Rev 4:11).

Defender: Isa 43:7

Note that man is "created," "formed" and "made" (Gen 1:26, Gen 1:27; Gen 2:7)."

Defender: Isa 43:11

The Lord is not only the Creator, but also the Savior, and there can be no other. None but the all-holy Creator of life can redeem from death. The Lord Jesus Christ is Himself Creator (Joh 1:1-3) and "the great God and our Saviour" (Tit 2:13)."

Defender: Isa 43:15

The establishment of Israel as a nation among nations - in fact, God's chosen nation - was so miraculous as to be called a creation, and only God can create!"

TSK: Isa 43:1

created : Isa 43:7, Isa 43:15, Isa 43:21, Isa 44:2, Isa 44:21; Psa 100:3, Psa 102:18; Jer 31:3, Jer 33:24, Jer 33:26; Eph 2:10

Fear : Isa 43:14, Isa 35:9, Isa 35:10, Isa 41:14, Isa 44:6, Isa 44:22-24, Isa 48:17, Isa 54:4, Isa 54:5, Isa 62:12, Isa 63:16; Exo 15:13; Jer 50:34; Tit 2:14; Rev 5:9

I have called : Isa 42:6, Isa 44:5, Isa 45:4, Isa 49:1; Exo 33:17; Act 27:20,Act 27:25

thou art mine : Exo 19:5, Exo 19:6; Deu 32:9; Eze 16:8; Zec 13:9; Mal 3:17; 2Ti 2:19; Heb 8:8-10

TSK: Isa 43:2

passest : Isa 8:7-10, Isa 11:15, Isa 11:16; Exo 14:29; Jos 3:15-17; Psa 66:10,Psa 66:12, Psa 91:3-5; Amo 9:8, Amo 9:9; Mat 7:25-27; Heb 11:29

I will be : Isa 41:10,Isa 41:14; Deu 31:6-8; Jos 1:5, Jos 1:9; Psa 23:4, Psa 46:4-7, Psa 91:15; Mat 1:23; 2Co 12:9, 2Co 12:10; 2Ti 4:17, 2Ti 4:22

when thou walkest : Dan 3:25-27; Zec 13:9; Mal 3:2, Mal 3:3, Mal 4:1; Luk 21:12-18; 1Co 3:13-15; Heb 11:33-38; 1Pe 4:12, 1Pe 4:13

TSK: Isa 43:3

the Holy One : Isa 30:11, Isa 41:14, Isa 45:15, Isa 45:21, Isa 49:26, Isa 60:16; Hos 13:4; Tit 2:10-14; Tit 3:4-6; Jud 1:25

I gave : Exo 10:7; 2Ch 14:9-14; Pro 11:8, Pro 21:18

TSK: Isa 43:4

precious : Exo 19:5, Exo 19:6; Deu 7:6-8, Deu 14:2, Deu 26:18, Deu 32:9-14; Psa 135:4; Mal 3:17; Tit 2:14; 1Pe 2:9

thou hast been : Gen 12:2; Psa 112:9; Joh 5:44; 1Pe 1:7

I Have : Jer 31:3; Hos 11:1; Mal 1:2; Joh 16:27, Joh 17:23, Joh 17:26; Rev 3:9

life : or, person

TSK: Isa 43:5

Fear not : Isa 43:2, Isa 41:10,Isa 41:14, Isa 44:2; Jer 30:10,Jer 30:11, Jer 46:27, Jer 46:28; Act 18:9, Act 18:10

I will : Isa 11:11, Isa 11:12, Isa 27:12, Isa 27:13, Isa 49:12, Isa 60:1-11, Isa 66:19, Isa 66:20; Deu 30:3; 1Ki 8:46-51; Psa 22:27-31, Psa 106:47, Psa 107:3; Jer 30:18, Jer 30:19, Jer 31:8, Jer 31:9; Eze 36:24-27; Eze 37:21-28, Eze 39:25-29; Mic 2:12; Zec 8:7; Luk 13:29; Joh 10:16

TSK: Isa 43:6

bring : Isa 18:7; Jer 3:14, Jer 3:18, Jer 3:19; Hos 1:10,Hos 1:11; Rom 9:7, Rom 9:8, Rom 9:25, Rom 9:26; 2Co 6:17, 2Co 6:18; Gal 3:26-29

TSK: Isa 43:7

called : Isa 62:2-5, Isa 63:19; Jer 33:16; Act 11:26; Jam 2:7; Rev 3:12

for I : Isa 43:1, Isa 29:23; Psa 95:6, Psa 95:7, Psa 100:3; Joh 3:3-7; 2Co 5:17; Gal 6:15; Eph 2:10; Tit 3:5-7

for my : Isa 43:21, Isa 48:11; Psa 50:23; Joh 15:8; Rom 9:23; Eph 1:6, Eph 1:12, Eph 2:4-7; 1Pe 2:9; 1Pe 4:11, 1Pe 4:14

TSK: Isa 43:8

Isa 6:9, Isa 42:18-20, Isa 44:18-20; Deu 29:2-4; Jer 5:21; Eze 12:2; 2Co 4:4-6

TSK: Isa 43:9

all the : Isa 45:20,Isa 45:21, Isa 48:14; Psa 49:1, Psa 49:2, Psa 50:1; Joe 3:11

who among : Isa 41:21-26, Isa 44:7-9, Isa 46:10, Isa 48:5, Isa 48:6

that they may : Isa 43:26; Jos 24:15-24; 1Ki 18:21-24, 1Ki 18:36-39

TSK: Isa 43:10

my witnesses : Isa 43:12, Isa 44:8; Joh 1:7, Joh 1:8, Joh 15:27; Act 1:8; 1Co 15:15

and my servant : Isa 42:1, Isa 55:4; Phi 2:7; Col 1:7; Rev 1:2, Rev 1:5, Rev 3:14

that ye : Isa 40:21, Isa 40:22, Isa 41:20, Isa 45:6, Isa 46:8, Isa 46:9; Joh 20:31

I am he : Isa 41:4, Isa 44:6-8

no God formed : or, nothing formed of God

TSK: Isa 43:11

Isa 43:3, Isa 12:2, Isa 45:21, Isa 45:22; Deu 6:4; Hos 1:7, Hos 13:4; Luk 1:47, Luk 2:11; Joh 10:28-30; Act 4:12; Tit 2:10,Tit 2:13, Tit 3:4-6; 2Pe 3:18; 1Jo 4:14, 1Jo 5:20,1Jo 5:21; Jud 1:25; Rev 1:11, Rev 1:17, Rev 1:18, Rev 7:10-12

TSK: Isa 43:12

declared : Isa 37:7, Isa 37:35, Isa 37:36, Isa 46:10, Isa 48:4-7

no strange : Deu 32:12; Psa 81:9, Psa 81:10

my witnesses : Isa 43:10, Isa 37:20, Isa 44:8, Isa 46:9

TSK: Isa 43:13

before : Isa 57:15; Psa 90:2, Psa 93:2; Pro 8:23; Mic 5:2; Hab 1:12; Joh 1:1, Joh 1:2, Joh 8:58; 1Ti 1:17; Heb 13:8; Rev 1:8

none : Deu 28:31, Deu 32:39; Psa 50:22; Hos 2:10, Hos 5:14

I will work : Isa 46:10; Job 9:12, Job 34:14, Job 34:15, Job 34:29; Pro 21:30; Dan 4:35; Rom 9:18, Rom 9:19; Eph 1:11

let it : Heb. turn it back, Isa 14:27

TSK: Isa 43:14

the Lord : Isa 43:1, Isa 44:6, Isa 54:5-8; Psa 19:14; Rev 5:9

For : Isa 43:3, Isa 43:4, Isa 44:24-28, Isa 45:1-5; Jer 50:2-11, Jer 50:17, Jer 50:18, Jer 50:27-34, Jer 51:1-11, Jer 51:24, Jer 51:34-37; Rev 18:20,Rev 18:21

nobles : Heb. bars, Isa 45:2

whose cry : Eze 27:29-36; Rev 18:11-19

TSK: Isa 43:15

the Lord : Isa 43:3, Isa 30:11, Isa 40:25, Isa 41:14, Isa 41:16, Isa 45:11, Isa 48:17; Jer 51:5; Hab 1:12; Rev 3:7

the creator : Isa 43:1, Isa 43:7, Isa 43:21, Isa 33:22; Psa 74:12; Mat 25:34

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Isa 43:1

But now - This expression shows that this chapter is connected with the preceding. The sense is, "Though God has punished the nation, and showed them his displeasure Isa 42:24-25, yet now he will have mercy, and will deliver them.’

That created thee - The word ‘ thee’ is used here evidently in a collective sense as denoting the Jewish people. It is used because the names ‘ Jacob’ and ‘ Israel’ in the singular number are applied to the people. The word ‘ created’ is used here to denote the idea that, as the special people of God, they owed their origin to him, as the universe owed its origin to his creative power. It means that, as a people, their institutions, laws, customs, and privileges, and whatever they had that was valuable, were all to be traced to him. The same word occurs in Isa 43:7, and again in Isa 43:15, ‘ I am Yahweh - the Creator of Israel, your king’ (see also Isa 44:1; compare Psa 100:3).

Fear not - This is to be understood as addressed to them when suffering the evils of the captivity of Babylon. Though they were captives, and had suffered long, yet they had nothing to fear in regard to their final extinction as a people. They should be redeemed from captivity, and restored again to the land of their fathers. The argument here is, that they were the chosen people of God; that he had organized them as his people for great and important purposes, and that those purposes must be accomplished. It would follow from that, that they must be redeemed from their captivity, and be restored again to their land.

For I have redeemed thee - The word גאל gā'al means properly "to redeem,"to ransom by means of a price, or a valuable consideration, as of captives taken in war; or to redeem a farm that was sold, by paying back the price. It is sometimes used, however, to denote deliverance from danger or bondage without specifying any price that was paid as a ransom. Thus the deliverance of the Jews from Egyptian bondage is sometimes spoken of as a redemption (Exo 6:6; Exo 15:13; compare Gen 18:16; Isa 29:22; Isa 44:23; Jer 31:11; see the note at Isa 1:27). It is not improbable, however, that wherever redemption is spoken of in the Scriptures, even in the most general manner, and as denoting deliverance from danger, oppression, or captivity, there is still retained the idea of a ransom in some form; a price paid; a valuable consideration; or something that was given in the place of that which was redeemed, and which answered the purpose of a valuable consideration, or a public reason of the deliverance. Thus, in regard to the deliverance from Egypt - Egypt, Ethiopia, and Seba are mentioned as the ransom (see the note at Isa 43:3); and so in the deliverance from the captivity, Babylon was given in the place of the ransomed captives, or was destroyed in order that they might be redeemed. So in all notions of redemption; as, e. g., God destroyed the life of the great Redeemer, or caused him to be put to death, in order that his chosen people might be saved.

I have called thee by thy name - ‘ To call by name’ denotes intimacy of friendship. Here it means that God had particularly designated them to be his people. His call had not been general, addressed to the nations at large, but had been addressed to them in particular. Compare Exo 31:2, where God says that he had designated ‘ by name’ Bezaleel to the work of constructing the tabernacle.

Thou art mine - They were his, because he had formed them as a people, and had originated their institutions; because he had redeemed them, and because he had particularly designated them as his. The same thing may be said of his church now; and in a still more important sense, that church is his. He has organized it; he has appointed its special institutions; he has redeemed it with precious blood; and he has called his people by name, and designated them as his own.

Barnes: Isa 43:2

When thou passest through the waters - This is a general promise, and means that whenever and wherever they should pass through water or fire, he would protect them. It had been true in their past history as a people; and the assurance is here given in order that they might be comforted in view of the calamities which they were then suffering in Babylon. Fire and water are often used in the Scriptures to denote calamity - the latter because it overwhelms; the former because it consumes; see Psa 69:1 - ‘ The waters are come into my soul;’ also Psa 73:10; Psa 124:4-5; Psa 66:12 - ‘ We went through fire and through water.’

I will be with thee - (Compare the note at Isa 41:10).

And through the rivers - Also expressive of calamity and danger - like attempting to ford deep and rapid streams.

They shall not overflow thee - As was the case with the Jordan when they crossed it under the guidance of Joshua, and a pathway was made for the armies of Israel.

When thou walkest through the fire - This is expressive of calamity and danger in general like passing through fire. Yet it had a literal fulfillment in the case of the three pious Jews who were cast by Nebuchadnezzar into the burning furnace Dan 3:25, Dan 3:27.

Neither shall the flame kindle upon thee - It shall not only not consume thee, but it shall hog even burn, or injure thee (see Dan 3:27). The Chaldee Paraphrase refers this verse to the passage through the Red Sea, and to the protection which God gave his people there. It is rendered, ‘ In the beginning, when you passed through the Red Sea, my word was your aid. Pharaoh and Egypt, who were mighty like the waters of a river, were not able to prevail against you. And when thou didst go among a people who were formidable like fire, they could not prevail against you, and the kingdoms which were strong like flame could not consume you.’ It is, however, to be understood rather as a promise pertaining to the future; though the language is mainly derived, undoubtedly, from God’ s protecting them in their perils in former times.

Barnes: Isa 43:3

For I am the Lord thy God - This verse continues the statement of the reasons why he would protect them. He was Yahweh their God. He was not only the true God, but he was the God who had entered into solemn covenant with them, and who would therefore protect and defend them.

The Holy One of Israel - It was one of his characteristics that he was the God of Israel. Other nations worshipped other gods. He was the God of Israel; and as it was presumed that a god would protect his own people, so he bound himself to deliver them.

Thy Saviour - This was another characteristic. He had saved them in days of peril; and he had assumed toward them the relation of a Saviour; and he would maintain that character.

I gave Egypt for thy ransom - This is a very important passage in regard to the meaning of the word ‘ ransom.’ The word נתתי nâthattı̂y - ‘ I gave’ is rendered by Gesenius (Commentary in loc .), and by Noyes, in the future, ‘ I will give.’ Gesenius supposes that it refers to the fact that the countries specified would be made desolate, in order to effect the deliverance of the Jews. He observes that although Cyrus did not conquer them, yet that it was done by his successors. In particular, he refers to the fact that Cambyses invaded and subdued Egypt (Herod. iii. 15); and that he then entered into, and subdued Ethiopia and Meroe (Strabo xvii.; Jos. Ant. ii. 10. 2). But the word properly refers to the past time, and the scope of the passage requires us to understand it of past events. For God is giving a reason why his people might expect protection, and the reason here is, that he had been their deliverer, and that his purpose to protect them was so fixed and determined, that he had even brought ruin on nations more mighty and numerous than themselves, in order to effect their deliverance.

The argument is, that if he had suffered Egypt, Ethiopia, and Seba to be desolated and ruined instead of them, or in order to effect their deliverance, they had nothing to fear from Babylon or any other hostile nation, but that he would effect their deliverance even at the expense of the overthrow of the most mighty kingdoms. The word rendered ‘ ransom’ here is כפר kôpher . It is derived from כפר kâphar - whence the Latin cooperio ; the Italian coprire , the French couvrir ; the Norman coverer , and converer ; and the English cover , and means literally to cover; to cover over; to overlay with anything, as pitch, as in Gen 6:14. Hence, to cover over sins; to overlook; to forgive; and hence, to make an expiation for sins, or to atone for transgression so that it may be forgiven Gen 32:21; Exo 30:15; Lev 4:20; 5:26; Lev 11:24; Lev 16:6; Psa 65:4; Psa 78:38; Pro 16:14; Jer. 18:25; Eze 45:20; Dan 9:24. The noun ( כפר kôpher ) means:

1. A village or hamlet, as beans a cover or shelter to the inhabitants (1Sa 6:18; compare the word כפר kâphâr in 1Ch 27:25; Neh 6:2; Son 6:12).

2. Pitch, as a material for overlaying Gen 6:14.

3. The cypressflower, the alhenna of the Arabs, so called because the powder of the leaves was used to cover over or besmear the nails in order to produce the reddish color which Oriental femmes regarded as an ornament (Simonis; Son 1:14; Son 4:13, margin.)

4. A ransom; a price of redemption, or an expiation; so called because by it sins were covered over, concealed, or removed Exo 29:36; Exo 30:10, Exo 30:16. In such an expiation, that which was offered as the ransom was supposed to take the place of that for which the expiation was made, and this idea is distinctly retained in the versions of this passage.

Thus the Septuagint, Ἐποίησα ἄλλαγμά σου Αἴγυπτον, κ.τ.λ. Epoiēsa allagma sou Aigupton , etc . - ‘ I made Egypt, etc., thy ἄλλαγμα allagma - a commutation for thee; a change for thee; I put it in thy place, and it was destroyed instead of thee.’ So the Chaldee, ‘ I gave the Egyptians as a commutation for thee’ ( חליפך chălı̂ypâk ). So the Syriac, ‘ I gave Egypt in thy place.’ The true interpretation, therefore, is, that Egypt was regarded as having been given up to desolation and destruction instead of the Israelites. One of them must perish; and God chose that Egypt, though so much more mighty and powerful, should be reduced to desolation in order to deliver his people. They took their place, and were destroyed instead of the Hebrews, in order that they might be delivered from the bondage under which they groaned. This may be used as a striking illustration of the atonement made for sin, when the Lord Jesus, the expiatory offering, was made to suffer in the stead - ἄλλαγμα allagma - of his people, and in order that sinners might live.

And if God’ s giving up the Egyptians to destruction - themselves so guilty and deserving of death - in order to save his people, was a proof of his love for them, how much greater is the demonstration of his love when he gives his own holy Son to the bitter pains of death on a cross, in order that his church may be redeemed! There has been much variety, as has already been intimated, in the interpretation of this, and in regard to the time and events referred to. It has, by many, been supposed to refer to the invasion by Sennacherib, who, when he was about to fall upon Jerusalem, turned his arms against the Egyptians and their allies, by which means Jerusalem was saved by devoting those nations to desolation. Vitringa explains it of Shalmaneser’ s design upon the kingdom of Judah, after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans. But of this, Lowth says, there is no clear proof in history.

Seeker supposes that it refers to the fact that Cyrus overcame those nations, and that they were given him for releasing the Jews. Lowth says, ‘ perhaps it may mean, generally, that God had often saved his people at the expense of other nations, whom he had as it were in their stead given up to destruction.’ The exact historical facts in the case cannot be clearly made out; nor is this to be wondered at, that many things of this nature should remain obscure for want of the light of history, which in regard to those times is extremely deficient. In regard to Egypt, however, I think the case is clear. Nothing is more manifest than that the prophet refers to that great and wonderful fact - the commonplace illustration of the sacred writers - that the Egyptians were destroyed in order to effect the deliverance of the Jews, and were thus given as a ransom for them.

Ethiopia - Hebrew, ‘ Cush.’ In regard to this country, see the note at Isa 18:1. It is not improbable that the prophet here refers to the facts referred to in that chapter, and the destruction which it is there said would come upon that land.

And Seba - This was the name of a people descended from Cush Gen 10:7; and hence, the name of the country which they occupied. According to Josephus (Ant. ii. 10. 2), it seems to have been Meroe, a province of Ethiopia, distinguished for its wealth and commerce, surrounded by the two arms or branches of the Nile. There still remain the ruins of a metropolis of the same name, not far from the town of Shandy (Keppel’ s Travels in Nubia and Arabia, 1829). Meroe is a great island or peninsula in the north of Ethiopia, and is formed by the Nile, and the Astaboras, which unites with the Nile. It was probably anciently called Seba, and was conquered by Cambyses, the successor of Cyrus, and by him called Meroe, after his sister. That it was near to Ethiopia is apparent from the fact that it is mentioned in connection with it (compare Psa 72:10; Isa 45:14 : Herod. iii. 20). They would naturally ally themselves to the Ethiopians. and share the same fate.

Barnes: Isa 43:4

Since thou wast precious in my sight - This verse contains another reason why God would defend and deliver them. That reason was, that he had loved them as his people; and he was willing, therefore, that other people should be overcome in order that they might be saved.

Thou hast been honorable - This does not refer so much to their personal character, as to the fact that they had been honored by him with being the depository of the precious truths of his religion. It means that he had made them honorable by the favors bestowed on them; not that they were honorable in reference to their own personal character and worth.

Therefore will I give men for thee - As in the case of Egypt, Ethiopia, and Seba Isa 43:3. He would cause other nations to be destroyed, if it were necessary, in order to effect their deliverance, and to restore them to their own land. We learn here:

1. That nations and armies are in the hand of God, and at his disposal.

2. That his people are dear to his heart, and that it is his purpose to defend them.

3. That the revolutions among nations, the rise of one empire, and the fall of another, are often in order to promote the welfare of his church, to defend it in danger, and deliver it in time of calamity.

4. That his people should put the utmost confidence in God as being able to defend them, and as having formed a purpose to preserve and save them.

Expressions similar to those used in this verse occur frequently among the Arabians (see Rosenmuller in loc ).

For thy life - Margin, ‘ Person.’ Hebrew, ‘ For thy soul;’ that is, on account of thee; or in thy place (see the notes at Isa 43:3).

Barnes: Isa 43:5

Fear not - (see the note at Isa 41:10, Isa 41:14; compare Isa 43:1).

I will bring thy seed - Thy children; thy descendants. The sense is, I will re-collect my scattered people from all parts of the world. The passage appears to have been taken from Deu 30:3, where God promises to gather his people together again if they should be scattered among the nations, and should then repent. Vitringa understands this of the spiritual descendants of the Jews, or of those who should believe on the Messiah among the Gentiles, and who should become the people of God. But the more natural interpretation is, to refer it to the Jews who were scattered abroad during the exile at Babylon, and as a promise to re-collect them again in their own land.

From the east ... - From all parts of the earth; from all lands where they were scattered. That they were driven to other places than Babylon on the invasion of their land by the Chaldeans, is abundantly manifest in the historical records Jer 9:16; Eze 5:12; Eze 17:21; Amo 9:9; Zec 2:6.

Barnes: Isa 43:6

I will say to the north, Give up - Give up my people, or restore them to their own land.

Bring my sons ... - Bring all my people from the distant lands where they have been driven in their dispersion. This is a beautiful passage. As if all lands were under the control of God, and he could at once command and they would obey, he calls on them to yield up his people to their own country. He issues a commandment which is heard in all quarters of the globe, and the scattered people of God come flocking again to their own land.

Barnes: Isa 43:7

Every one that is called by my name - To be called by the name of anyone, is synonymous with being regarded as his son, since a son bears the name of his father (see Isa 44:5; Isa 48:1). The expression, therefore, means here, all who were regarded as the children of God; and the promise is, that all such should be re-gathered to their own land.

For I have created him - (See the note at Isa 43:1).

For my glory - In order to show forth, and illustrate my glory. They shall be, therefore, defended and protected; and my glory shall be shown in their recovery and salvation.

Barnes: Isa 43:8

Bring forth the blind people - Many have understood this of the Jews. So Vitringa, Rosenmuller, Grotius, and others understand it. But Lowth, more correctly, regards it as referring to the Gentiles. It is designed as an argument to show the superiority of God over all idols, and to demonstrate that he was able to deliver his people from captivity and exile. He appeals, therefore Isa 43:9, to his own people in proof of his divinity and power. None of the pagan Isa 43:8 had been able to predict future events, none of the pagan gods, therefore, could save; but Yahweh, who had so often foretold events that were fulfilled, was able to deliver, and of that fact his own people had had abundant evidence.

That have eyes - They had natural faculties to see and know God (compare Rom 1:20), but they had not improved them, and they had, therefore, run into the sin and folly of idolatry. The phrase ‘ bring forth,’ implies a solemn appeal made by God to them to enter into an argument on the subject (compare the note at Isa 41:1).

Barnes: Isa 43:9

Let all the nations be gathered together - Let them be assembled to give evidence, or to adduce proofs that their idols are worthy of confidence Isa 41:1.

Who among them can declare this? - Who among them hath predicted this state of things? Who has foretold the events which are now occurring? It is implied here, that Yahweh had done this, but none of the pagan gods had done it (see the note at Isa 41:21).

And show us former things - (see the note at Isa 41:22). The order of events, the manner in which one event shall succeed another. Not merely, who can declare one single event, but who can declare the succession, the order in which many events shall follow each other - a far more difficult thing than to declare one single future event. Neither had been done by the pagan; both had been done by God.

That they may be justified - That it may be demonstrated that they are what they pretend to be, and that they are worthy of the confidence of people. The word ‘ justified’ here, is used in the sense of being right, or true; - let them in this manner show that their claims are just, and well founded.

Or let them hear, and say, It is truth - (See the note at Isa 41:26).

Barnes: Isa 43:10

Ye are my witnesses - They were his witnesses, because, first, he had given in them predictions of future events which had been literally fulfilled: secondly, by his power of delivering them so often manifested, he had shown that he was a God able to save. Neither of these had been done by the idol-gods (compare Isa 44:8).

And believe me - Or rather, confide in me.

Before me there was no God formed - I am the only true, the eternal God. In this expression, Yahweh says that he was the first being. He derived his existence from no one. Perhaps the Hebrew will bear a little more emphasis than is conveyed by our translation. ‘ Before me, God was not formed,’ implying that he was God, and that he existed anterior to all other beings. It was an opinion among the Greeks, that the same gods had not always reigned, but that the more ancient divinities had been expelled by the more modern. It is possible that some such opinion may have prevailed in the oriental idolatry, and that God here means to say, in opposition to that, that he had not succeeded any other God in his kingdom. His dominion was original, underived, and independent.

Neither shall there be after me - He would never cease to live; he would never vacate his throne for another. This expression is equivalent to that which occurs in the Book of Revelation, ‘ I am Alpha and Omega, the first and the last’ Rev 1:11; and it is remarkable that this language, which obviously implies eternity, and which in Isaiah is used expressly to prove the divinity of Yahweh, is, in the passage referred to in the Book of Revelation, applied no less unequivocally to the Lord Jesus Christ.

Barnes: Isa 43:11

I, even I, am the Lord - The repetition of the pronoun ‘ I’ makes it emphatic. The design is, to affirm that there was no other being to whom the name ‘ Yahweh’ pertained. There was no other one who had the attributes which the name involved; there was, therefore, no other God. On the meanins of the word Yahweh, see the note at Isa 1:2.

And beside me there is no Saviour - There is no one who can deliver from oppression, and captivity, and exile, such as the Jews suffered in Babylon; there is no one but he who can save from sin, and from hell. All salvation, therefore, must come from God; and if we obtain deliverance from temporal ills, or from eternal death, we must seek it from him.

Barnes: Isa 43:12

I have declared - I have announced or predicted future events; I have warned of danger; I have marked out the path of safety. He had thus shown that he was the true God (see the note at Isa 41:22-23).

And have saved - I have delivered the nation in former times of danger, and have thus shown that I would protect them.

And have showed - Hebrew, ‘ Caused to hear.’ I have made known future events, and have thus showed that I was God.

When there was no strange god among you - Before the time when there was any idol in the nation, and when, therefore, it could not be pretended that deliverance was to be traced to anyone but to Yahweh. The word ‘ god’ here is not in the original, but is properly supplied. The word זר zâr is evidently used instead of זר אל 'êl zâr , as in Psa 44:20; Psa 81:9. It denotes a god that is worshipped by foreigners. The sense is, that their former deliverance could in no sense be traced to any such foreign god.

Therefore, ye are my witnesses - You who have so often been defended; you who have the predictions respecting future events, can be appealed to as evidence that I am the only true God, able to deliver. The doctrine taught in this passage is, that God may appeal to his dealings with his people as a demonstration that he is the true God, and that he is faithful and able to deliver - an appeal which may be made to his church at large in view of its trials, persecutions, and deliverances; and to every one who is his true friend and worshipper.

Barnes: Isa 43:13

Yea, before the day was - Before the first day, or before the beginning of time; from eternity. The Septuagint renders it correctly, Ἀπ ̓ ἀρχης Ap' archēs , and the Vulgate ( Ab initio ), ‘ From the beginning.’

I am he - I am the same Isa 43:10.

I will work - I will accomplish my designs.

And who shall let it? - Margin, as Hebrew, ‘ Turn it back.’ The meaning is, ‘ Who can hinder it?’ And the doctrine taught here is:

1. That God is from everlasting, for if he was before time, he must have been eternal.

2. That he is unchangeably the same - a doctrine which is, as it is here designed to be used, the only sure foundation for the security of his people - for who can trust a being who is fickle, changing, vacillating?

3. That he can deliver his people always, no matter what are their circumstances.

4. That he will accomplish all his plans; no matter whether to save his people, or to destroy his foes.

5. That no one - man or devil - can hinder him. How can the feeble arm of a creature resist God?

6. That opposition to him is as fruitless as it is wicked. If people wish for happiness, they must fall in with his plans, and aid in the furtherance of his designs.

Barnes: Isa 43:14

Thus saith the Lord your Redeemer - This verse commences another argument for the safety of his people. It is the assurance to the Jews in Babylon that he had sent to them a deliverer, and would bring down the pride of the Chaldeans, and demolish their city.

Your Redeemer - (See the note at Isa 43:1).

I have sent to Babylon - That is, the Persians and Medes, under the command of Cyrus (compare the note at Isa 13:3). This implies that God had command over all their armies and had the power of sending them where he pleased (compare the notes at Isa 10:5-6). This is to be understood as seen by the prophet in vision. He sees the armies of Cyrus encompass Babylon and the haughty city fall, and then says that God had sent or directed them there.

And have brought down all their nobles - Margin, ‘ Bars.’ But the word in this place probably means neither, but rather fugitives (compare the notes at Isa 27:1). The word used ( בריח bârı̂yach ), means sometimes bar, cross-bar, that which passed from one side of the tabernacle to the other through rings, in order to carry it; thou a harbor bolt of any kind Jdg 16:3; Neh 3:3. But the word may also denote one who flies; a fugitive; and is properly used in that sense here. The verb ברח bârach , from which the word is derived, means often to break away, to flee Gen 16:8; Gen 35:1, Gen 35:7; 1Sa 19:12; Job 27:22; Jon 1:3. Here it means those who endeavored to escape from the impending calamity and destruction; or it may refer to those who had taken refuge in Babylon from other lands, as Babylon was doubtless composed in part of those who had sought a refuge there from other nations - a conflux of strangers. But the former is the more probable interpretation; and the idea seems to be, that Yahweh had brought them down to their ships, or had led them to take refuge in their ships from the impending judgments. Jerome, however, understands it of removing the strong bars with which the prisoners of the exile Jews were protected, so that they would be permitted to go forth in peace and safety. Lowth renders it, ‘ I will bring down all her strong bars.’ The Septuagint renders it, φεύγοντες πάντας pheugontes pantas - ‘ All that fly.’ So the Syriac.

And the Chaldeans - The inhabitants of Babylon.

Whose cry is in the ships - Lowth renders this, ‘ Exulting in their ships.’ Noyes, ‘ Ships of their delight.’ The Vulgate, ‘ Glorying in their ships.’ The Septuagint, ‘ The Chaldeans shall be bound ( δεθήσονται dethēsontai ) in ships.’ The Syriac, ‘ Who glory in their ships.’ The sense is, probably, that the Chaldeans, when their city was taken, would seek to take refuge in their ships in which they would raise a shout (Rosenmuller). Or it may be, as Lowth supposes, that it was one of the characteristics of the Chaldeans, that they boasted of their ships, and of their commerce. Babylon was, as he remarks, favorably situated to be a commercial and naval power. It was on the large river Euphrates, and hence, had access to the Persian Gulf and the ocean; and there can be no doubt that it was engaged, in the height of its power, in commercial enterprises. On the north of the city, the Euphrates was united to the Tigris by the canal called Nahar Malca or the Royal River, and thus a large part of the produce of the northern countries, as far as the Euxine and Caspian seas, naturally descended to Babylon (Herod. i. 194).

Semiramis, the founder of Babylon, is said to have had a fleet of three thousand galleys. After the taking of the city by Cyrus, we hear indeed little of the commerce of Babylon. The Euphrates was diverted from its course, and spread over the adjacent country; and the Persian monarchs, in order to prevent the danger of invasion from that quarter, purposely obstructed the navigation, by making dams across both the Tigris and the Euphrates (Strabo xvi.) It is not to be deemed remarkable, therefore, that, in the times of its prosperity, the city of Babylon should be noted for its commerce; or as a city exulting in its shipping, or raising the sailor’ s cry - a cry such as is heard in any port now where shipping abounds. The word rendered ‘ cry’ ( רנה rinnâh ) denotes properly a shout of rejoicing or joy 1Ki 22:36; Psa 31:6; Psa 42:5; and then also a mournful cry, an outcry, wailing Psa 17:1; Psa 61:2. Here it may mean the joyful cry of commerce; the shout of the mariner as he leaves the port, or as he returns to his home - the shout, the clamor, which is heard at the wharfs of a commercial city. Such a cry is alluded to by Virgil in the naval games which AEneas celebrated:

- ferit athera clamor

Nauticus .

AEneid, v. 140, 1.

The sense here is, that God had sent to bring down that exulting city, and to destroy all the indications of its commercial importance and prosperity.

Barnes: Isa 43:15

I am the Lord - I am Yahweh - proved to be such, as the connection demands that we should interpret this, by sending to Babylon and bringing down your oppressors. This interposition in destroying Babylon would be a demonstration that he was Yahweh, the only true God, and their God.

The Creator of Israel - (See the note at Isa 43:1).

Your King - Ruling over you, and showing the right to do it by delivering you from your foes.

Poole: Isa 43:1

But now thus saith the Lord but notwithstanding thy gross insensibleness under former judgments, for which I might justly send far heavier ones upon thee, yet I will deal mercifully with thee.

That created thee that made, thee his people, and that in so miraculous a manner, as if he had created thee a second time out of nothing; and therefore he will be gracious to his own workmanship. I have redeemed thee from the Egyptians, and divers other enemies; and therefore I will redeem thee again.

By thy name by the name of God’ s people , which was as proper and peculiar to them as the name of Israel.

Poole: Isa 43:2

Though I will chastise thee for thy sins, yet I will not suffer thine enemies utterly to destroy thee: compare Jer 30:11 .

Poole: Isa 43:3

I gave Egypt for thy ransom: this was fulfilled either,

1. When God smote the Egyptians, both first-born and others, in Egypt, and drowned Pharaoh and his host in the Red Sea, for the safety and benefit of his people; or,

2. When the king of Assyria, either Sennacherib, as many think, or rather Esar-haddon, who designed to revenge his father’ s disgrace and loss before Jerusalem upon the Jews, but was diverted and directed by God to employ his forces against Egypt, and Ethiopia, and Seba, as it follows. See Poole "Isa 20:1" , &c. Ethiopia and Seba ; the Sabeans, who were confederate with the Ethiopians or Cushites.

Poole: Isa 43:4

Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: so the sense is, From that time that I chose time for my precious and peculiar treasure and people, I have had a great esteem and affection for thee. But the words may well be, and by some are, rendered thus, Since that (or, For that ; or, Because) thou wast precious in my sight, thou wast honourable , (the same thing repeated in other words,) and I love thee .

Therefore will I give men for thee as I did give up the Egyptians, so I am ready to give up others to save thee, as occasion requires.

Poole: Isa 43:5

Although the Jews shall for their sins be carried captives out of their own land northward and eastward into Babylon and the adjacent countries, and others of them shall flee southward and westward, and shall there pine away in their iniquities, as I threatened; yet their posterity I will bring back into Canaan, from all the places where they are dispersed.

Poole: Isa 43:6

Give up thou who hast so long had and held my people in bondage, resign them to me, and permit them to return to their own land. He speaks either to the countries themselves by a prosopopoeia, or to the inhabitants of them. Bring my sons; do not only permit, but assist and further, their return.

Poole: Isa 43:7

Even every one that is called by my name: They are called by my name I own them for my people and children; and therefore what kindness or cruelty you exercise to them I take it as done to myself. So it is an argument to move those people to let their captives go; or it is an argument to confirm the faith of God’ s people, that God would deliver them, because they are his own.

I have created him for my glory and therefore I will glorify my power, and goodness, and faithfulness in delivering them.

I have made him I have not only created them out of nothing, as I did all other people, but I have also formed and made them my peculiar people.

Poole: Isa 43:8

The sense is either,

1. Bring out of captivity my people who were blind and deaf, but now have their eyes and cars opened by my grace. So this verse relates to the foregoing passages. Or rather,

2. O ye idolatrous Gentiles, produce and bring forth your false gods, which have eyes, but see not; and ears, but hear not, as is said, Psa 115:5,6 . So this verse belongs to the following context, in which God reneweth his contest with idols; which in this verse he calleth blind, and in the next verse proveth them so to be.

Poole: Isa 43:9

Let the people be assembled to plead the cause of their idols with me.

Who among them can declare this? this wonderful work of mine in bringing my people out of captivity, which I have already foretold, and shall further declare; and that so exactly, that I shall name the person by whom this work shall be begun, even Cyrus, who is yet unborn, and shall be so for above two hundred years: let any of your heathen gods do the like.

Former things not things already past, but such things as shall happen long before the return from the captivity, which yet your blind idols cannot foresee. See Poole "Isa 41:22" . Their witnesses , who can testify the truth and certainty of any such predictions of theirs.

That they may be justified that they may be owned for true gods, which in that case I allow them to expect. But of this argument see on Isa 41:22,23 . Or let them hear and say, It is truth ; or if they can produce no evidence of any such thing, as I am well assured that they cannot, let them be silent, and hear me and my witnesses, as it follows in the next verse; and let them confess that what I say is truth, that I only am the true God, and that they are but vanity and falsehood.

Poole: Isa 43:10

Ye are my witnesses they can produce no witnesses for themselves, but you my people are able to witness for me, that I have given you many plain demonstrations of my certain foreknowledge of future events, by my predictions and promises delivered to you from time to time.

My servant whom I have chosen either,

1. Isaiah, and other prophets, the singular word being put collectively: or,

2. Cyrus, who is an eminent instance and proof of God’ s foreknowledge: or,

3. The Messiah, as not only Christians, but even the Chaldee paraphrast, understands it, who is called by this very title, Isa 42:1 , who also is the most eminent witness in this cause; and that both passively, as he, and the time, and place, and other circumstances of his birth, and life, and death were particularly foretold by God in Scripture; and actively, as many future things were foretold by Christ, of which we have many examples in the New Testament. I am he ; he of whom the present dispute is, or he whom I have affirmed myself to be. That I only am that true God whom we are now seeking in this debate. Before me there was no God formed, neither shall there be after me ; the gods of the heathens neither had a being before me, nor shall continue after me: wherein more is understood than is expressed, that whereas the Lord is God from everlasting to everlasting, these false pretenders to the Deity are but of yesterday, and shall shortly be abolished. And withal he calleth them formed gods , in way of contempt, and to show the ridiculousness of their pretence to the Divinity, which are formed by the hands of men.

Poole: Isa 43:11

That can and doth save his worshippers: whereby he implies that the false gods were not only weak, and unable to save their people, but also were the destroyers of their people, as being the great cause of their ruin.

Poole: Isa 43:12

I have declared, and have saved I first foretold your deliverance, and then effected it.

I have showed I foretold it. This branch he repeated, because this is the principal argument used here, and Isa 41 , to determine this controversy between God and idols.

When there was no strange god among you and this I did when you did not worship any idols, and therefore it could not be pretended that you had this knowledge from them.

Poole: Isa 43:13

Before the day was before all time; or, which is all one, from all eternity: or, since the day was ; since the beginning of time and things, in all ages since the creation of the world.

I am he I am God, and I have proved myself to be so.

There is none none of those which are called gods, that can deliver out of my hand ; that can save them whom I will destroy. Therefore they are impotent, and consequently no gods.

I will work, and who shall let it? nor can they hinder me in any other work which I resolve to do.

Poole: Isa 43:14

I have sent to Babylon I have sent Cyrus, and the Medes and Persians with him, to war against Babylon, to this very end and purpose, that he might deliver you out of captivity, and restore you to your land according to promise.

Have brought down from that height of power and glory to which they were advanced.

All their nobles their princes and great commanders, who as they are called shields, Psa 47:9 , so here they are called bars, for the same reason, because of that strength and defence which they give to their people.

The Chaldeans the common people of Chaldea, together with their great men who had palaces in Babylon.

Whose cry is in the ships who make fearful outcries, as they flee away from the Persians in ships; which they had opportunity to do, because of their two great and famous rivers Euphrates and Tigris, and the several branches of them.

Poole: Isa 43:15

Your Holy One; the Holy One of Israel as he frequently styleth himself, who sanctify and glorify myself in this and such other glorious works, with respect to you, or for your benefit.

Haydock: Isa 43:1

Iniquities. Thou hast shewn the greatest ingratitude. (Haydock) ---

Yet I will save thee.

Haydock: Isa 43:1

And. Notwithstanding the sins of his people, God will deliver them, that they may be his witnesses, ver. 10. (Calmet) ---

Name. As an intimate friend, (Haydock) or slave, chap. xlix. 1. (Calmet) ---

God grants grace without any preceding merit. (Worthington) ---

Forerius explains this mostly of the Gentile church, though it regards the converted Jews. (Houbigant)

Haydock: Isa 43:2

Waters. In every emergency, God will protect thee, (Calmet) as he did the three children. [Daniel iii.] (Haydock) ---

He will suffer none to perish, without their own fault. Hence the Church still continues pure. (Worthington)

Haydock: Isa 43:3

Ethiopia. Hebrew, "Chus," the isle of Meroe, (Grotius) or the country bordering on the Red Sea, chap. xlv. 14. These were given to indemnify Cyrus. They obtained their liberty to return home, after 40 years, Ezechiel xxix. 11.

Haydock: Isa 43:4

Eyes, by a gratuitous choice. ---

Men. Chaldeans, &c.

Haydock: Isa 43:5

East. Babylon. ---

West. The island beyond the Mediterranean.

Haydock: Isa 43:6

North. Assyria. ---

South. Egypt. The captives returned from these countries under Cyrus, Alexander the Great, &c., so that before the coming of Christ, Judea was as well peopled as ever. (Calmet)

Haydock: Isa 43:7

Calleth. Hebrew, "is called by my name." (Protestants) (Haydock) ---

My people's chastisements and liberation prove my divine perfections.

Haydock: Isa 43:8

Ears. Yet will not hear, (Calmet) or who are miraculously healed. (Haydock) ---

It seems rather to mean idolatrous nations, (ver. 9.; Calmet) or rebellious Jews. (Forerius) (Houbigant)

Haydock: Isa 43:9

Former. The pagans were little acquainted with antiquity. Such researches lead to the knowledge of the true religion. (Haydock) ---

Truth, if they can produce any true prophecy.

Haydock: Isa 43:10

Witnesses. The history of the Israelites was sufficient to shew who was God. (Calmet) ---

Thus the establishment of Christianity manifests its truth. (St. Augustine, City of God xxii. 6.) ---

Septuagint add, "and I am witness." (Haydock)

Haydock: Isa 43:12

One idol, to announce what would happen.

Haydock: Isa 43:14

Bars. Septuagint, "fugitives." Theodotion, "strong ones." ---

Glorying. Septuagint, "shall be bound in ships," to be sent beyond the Caspian Sea. (Calmet) ---

Cyrus was victorious for the sake of God's people; for he will not neglect his Church. (Worthington)

Gill: Isa 43:1

But now thus saith the Lord that created thee, O Jacob,.... This prophecy is not concerning Cyrus, and the redemption of the Jews by him, as some have thought; nor of Sennacherib and his army, and of their deliverance from him, as Kimchi and his father interpret it; but of the Christian church, and the state of it, when Jerusalem should be destroyed, as predicted in the preceding chapter; which goes by the name of Jacob and Israel, for the first churches chiefly consisted of Jews, and both Jews and Gentiles converted are the spiritual Israel of God:

and he that formed thee, O Israel; this creation and formation are not so much to be understood of their being the creatures of God, and the work of his hands, in a natural sense; but of their new creation and regeneration; of their being the spiritual workmanship of God, created in Christ, and formed for his glory:

fear not: for I have redeemed thee: though Jerusalem shall be destroyed, and Judea wasted, and though subject to the persecutions of wicked men in all places; yet since redeemed by Christ from sin, Satan, and the law, hell, and death, nothing is to be feared from either of them; redemption by Christ is an antidote against the fear of any enemy whatsoever:

I have called thee by thy name; with an effectual calling, which is of particular persons, and those by name, even the same that are redeemed by Christ; for whom he has redeemed by his precious blood, they are called by the grace of God to special blessings of grace, with a high, holy, and heavenly calling; and have no reason to fear anything, since they are the chosen of God; have a right to all spiritual blessings; all things work together for their good; they shall persevere to the end, and at last be brought to glory, to which they are called:

thou art mine; such as are redeemed by Christ, and called by his grace, they are his Father's gift, and his own purchase; they voluntarily give up themselves to him, under the influence of his Spirit and grace; they are his by profession and possession; they are his portion, people, sheep, and spouse; and his interest in them, and theirs in him, serve to prevent fear; such need not fear wanting anything, nor any enemy, nor perishing, or miscarrying of heaven and happiness, to which fears they are subject.

Gill: Isa 43:2

When thou passest through the waters; I will be with thee,.... The Targum and Jarchi apply this to the Israelites' passage through the waters of the Red sea, as a thing past; and Kimchi to Sennacherib's army, compared to the waters of a river strong and many, Isa 8:7. Jerom says, that the Jewish writers by "waters" would have the Egyptians understood; by the "rivers", the Babylonians; by "fire", the Macedonians; and by the "flame", the Romans; which is not amiss; but rather the afflictions of God's people in general are meant by waters, as by rivers also, in the next clause:

and through the rivers, they shall not overflow thee; because of the variety and multitude of them, as persecutions from men, those proud waves that go over them; the temptations of Satan, that enemy who comes in like a flood, and various others; and because of the rapidity and force of them, and their overflowing and overwhelming nature: now there are paths through which the people of God pass: their way lies through them to eternal glory; and though they are of some continuance, yet have an end, as paths have; and having a good guide, and sufficient strength given them, they wade through them safely; for they do not and shall not "overflow" them, so as to cause their faith utterly to fail, or to separate them from the love of God, or so as to destroy them; for though they come nigh them, and upon them, and may greatly affect and distress them, yet shall not hurt them, but turn to their advantage; for their God is with them, to sympathize with them, to comfort and revive them, to teach and instruct them by their afflictions, and to sanctify them to them, as well as to support and bear them up under them, and to deliver out of them:

when thou walkest through the fire, thou shalt not be burnt: neither shall the flame kindle upon thee; afflictions are compared to fire and flames, because very grievous and troublesome to the flesh; and because of the apprehensions of God's wrath in them sometimes; and because of their trying nature; grace is tried by them as gold and silver in the fire; but yet the saints are not consumed by them, they lose nothing but their dross; their principles and profession are tried, and they are supported through all; which has been abundantly verified in the martyrs of Jesus; see Psa 66:12.

Gill: Isa 43:3

For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst all their afflictions; and besides they should call to mind past experiences of his goodness, to encourage their faith in him, as to present help and assistance:

I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the Red sea, when the Israelites passed safely through it; and the destruction of the former was to make way for the salvation of the latter, and so said to be a ransom for them; see Pro 11:8,

Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans, whereby the Jews had a respite, 2Ki 19:9 or rather to the overthrow of the Ethiopians in the time of Asa, 2Ch 14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Isa 20:1 and the Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all their enemies, rather than they shall be destroyed, and therefore they need not fear.

Gill: Isa 43:4

Since thou wast precious in my sight,.... As the saints are; not that they are valuable in themselves; they have no intrinsic worth in them; they are in no wise better than others; they are of the same mass and lump with others; they are of the fallen race of Adam, and are earthly and simple as he was; nor are they precious in their own sight, and much less in the eyes of the world; they are mean and despicable: but they are precious in the sight of God and Christ; in the sight of God the Father, who has chosen them, and taken them into his family, and blessed them with all spiritual blessings; and in the sight of Christ, who desired them, and betrothed them to himself, and undertook for them in eternity, and died for them in time; hence they are compared to things of value, to gold, to jewels, and precious stones, to a pearl of great price, to rich treasure; and are reckoned by Christ as his portion, and are as dear to him as the apple of his eye:

thou hast been honourable; ever since precious, and that was from all eternity; for though they became dishonourable in themselves, through the fall of Adam, and their own transgressions, and are dishonourable in the esteem of men, yet honourable in the esteem of God and Christ; they appear to be so, by their birth, by regeneration, being born of God; by their marriage to the Son of God, the Lord of the whole earth; by their characters of kings and priests unto God; and by their clothing, the robe of righteousness, and garments of salvation clothing of wrought gold; and by their being favoured with the presence of God and Christ, and their nearness to them:

and I have loved thee; which is the source and spring of all; hence they became precious and honourable; this is a past act, an act in eternity; it is an act of complacency and delight; a continued one, God rests in his love; and it is an act of undeserved grace and layout, and unchangeably the same; it never alters:

therefore will I give men for thee, and people for thy life: as, of old, the Egyptians, Ethiopians, and Sabeans, were given for the people of Israel, as in the preceding verse; so, in New Testament times, the enemies of God's people should be given for them; that is, their enemies should be destroyed, and they should be spared and saved; so that all Jews that rejected Christ, and persecuted his people, were given up to destruction. The Pagan empire was demolished, and so will Rome Papal too be destroyed, and the church of God will be preserved, and his interest revive, and all the kingdoms of the world become his; of which the conversions among the Gentiles in the first ages of Christianity were a pledge, prophesied of in the next words. The Talmudists ^g, by "Adam", rendered "man", understand "Edom", by which Rome is often meant in Jewish writings.

Gill: Isa 43:5

Fear not, for I am with thee,.... With thy ministers that preach the everlasting Gospel, to make it effectual to the conversion of many everywhere, as well as to bear thee up under all trials, and to cause thee to stand against all opposition:

I will bring thy seed from the east, and gather thee from the west; which is to be understood not literally of the return of the Jews from the Babylonish captivity; for these several quarters, east, west, north, and south, will hardly agree with that, though it may be supposed they were scattered in several countries; but spiritually of the gathering in of God's elect, whether Jews or Gentiles, which were scattered abroad throughout the world, called the "seed" of the church, because born to her, and brought up in her, and of which she consists; and therefore she herself is said to be gathered, converts being brought in from all quarters; from the "east", even from India, where the Apostle Thomas is said to preach the Gospel, and from other "eastern" countries; and from the "west", from the European nations, good part of which lay west of Judea. Our Lord seems to have respect to this passage in Mat 8:12.

Gill: Isa 43:6

I will say to the north, give up: and to the south, keep not back,.... That is, give up, and not retain, those that belong to the Lord; here the winds are spoken to by a personification; or the inhabitants of the northern and southern climates are called upon to deliver up the Lord's people to him, for whose sake the Gospel was sent into these parts, to find them out, and bring them home; by the "north" may be meant the Goths, Swedes, Muscovites, and those northern isles of ours, with others; and by the "south" the Egyptians, Africans, and Ethiopians. Manasseh ben Israel ^h thinks the passage is thus expressed, which he supposes refers to the universal gathering of the Jews in the latter day to the holy land; because Media, Persia, and China, lie to the east of it; Tartary and Scythia to the north; the kingdom of the Abyssines to the south; and Europe to the west:

bring my sons from far, and my daughters from the ends of the earth; such whom the Lord had predestinated to the adoption of children, and had taken into his family, and whom he regenerated by his Spirit and grace, of either sex; to whom he beareth the strongest love and affection, as a parent to his children; and of whom he takes the utmost care, so that not one shall be lost; let them be in ever so distant a part of the world, he will send his Gospel to them, his ministers after them, and his Spirit shall accompany them, to bring them to himself, his Son, and his churches. Manasseh, before mentioned, understands this of America, and of the Jews there; but may be much better applied to converted Gentiles there; for God has many sons and daughters in those parts.

Gill: Isa 43:7

Even everyone that is called by my name,.... That is called by the name of God, a son or daughter of his; or by the name of Christ, a Christian; whoever belongs to the Lord, whom he calls by his name; and who, being called by his grace, call upon his name, make a profession of his name, and serve and worship him:

for I have created him for my glory, I have formed him, yea, I have made him; all which is expressive of the power and grace of God, in the regeneration and conversion of his people; which is a creation, a formation, a making them for himself, for the glory of his grace, and to show forth his praise; and therefore he will gather them in, and bring them into a body together, into a church state, that this end may be answered.

Gill: Isa 43:8

Bring forth the blind people that have eyes, and the deaf that have ears,.... The Targum applies this to the bringing of the people of Israel out of Egypt; and others understand it of their deliverance from the Babylonish captivity; and some of the exclusion of them from the kingdom of heaven, and casting them into outward darkness, according to Mat 8:12, but it is rather to be understood of the conviction of them; though better of the Gentiles, and of the enlightening of them, who before were blind; and causing them to hear, who before were deaf to spiritual things, agreeably to what goes before. It seems best to consider the words as a summons to the Heathens uncalled, to the Roman Pagan empire, to come forth and appear, who were as blind and deaf as the idols they worshipped, and plead their cause, agreeably to what follows.

Gill: Isa 43:9

Let all the nations be gathered together, and let the people be assembled,.... In one place, if it could be, in an open court of judicature; that their whole strength might be united together, and the most cogent arguments any of them are able to produce might be brought out; and that all might have an opportunity of hearing the cause fairly argued, and the point decided, and judge for themselves on which side truth lies:

who among them can declare this, and show us former things? what god or prophet of theirs can declare any future event, such as this, the redemption of the Jews by Cyrus, foretold from the mouth of the Lord by Isaiah, so long before the accomplishment of it, or anything whatever before it comes to pass? for this does not regard things past, which might be shown and declared; but the things they are challenged with are things future, to declare them first, before they come into being, which would be a proof of deity; for none but God, who is omniscient, can foretell future events with certainty:

let them bring forth their witnesses, that they may be justified; let them produce witnesses that their gods spoke of things before they came to pass, and that they came to pass just as they foretold they would; that their cause may appear a just one, and that they, their worshippers, are right in serving them:

let them hear, and say, it is truth; or let them hearken to the evidence against them, and acknowledge that what I say is true, and that I am the true God, and there is no other.

Gill: Isa 43:10

Ye are my witnesses, saith the Lord,.... The people of Israel, who could testify that the Lord had foretold their affliction in Egypt, their coming from thence, and settling in the land of Canaan, many hundreds of years before they came to pass, and which were exactly fulfilled; and so the apostles of Christ, and ministers of the word, and all Christian people in all nations, are witnesses of the prophecies concerning Christ, his birth, miracles, obedience, sufferings, death, resurrection, ascension to heaven, and session at the right hand of God, all which are exactly accomplished, Act 1:8,

and my servant whom I have chosen; meaning either the Prophet Isaiah, or the prophets in general; or rather the Messiah. So the Targum,

"and my servant the Messiah, in whom I am well pleased;''

and who is called the faithful witness, Rev 1:5, and to whom the characters of a servant, and the Lord's chosen, well agree, Isa 42:1,

that ye may know and believe me, and understand that I am he; by which testimonies and evident proofs of deity, from the prediction of future events, and the accomplishment of them, you may have a competent knowledge, a firm persuasion, and a clear perception of this important truth, that the God of Israel, and of all true Christians, is the one only Lord God:

before me there was no God formed, neither shall there be after me; intimating that idols were formed by the hands of men, and yet none of these were formed before him, and therefore could make no pretensions to deity, or to an equality with him; nor should any be formed afterwards, that could be put in competition with him. In short, the sense is, there is no other god beside him; as the Targum, Septuagint, and Arabic versions render it.

Gill: Isa 43:11

I, even I, am the Lord,.... Jehovah, the self-existing, eternal, and immutable Being; this is doubled for the confirmation of it, and to exclude all others:

and besides me there is no Saviour; either in a temporal or spiritual sense; the gods of the Heathens could not save them out of their present troubles, and much less save them with an everlasting salvation; none but God can do this, and this is a proof that Christ is God, since none but God can be a Saviour.

Gill: Isa 43:12

I have declared, and I have saved, and I have showed,.... The Targum is,

"I have showed to Abraham your father what should come to pass; I redeemed you out of Egypt, as I swore to him between the pieces; and I caused you to hear the doctrine of the law at Sinai.''

But the sense is, that God had declared by his prophets, long before the Messiah came, that he would send him; that he should come and save his people by his obedience, sufferings, and death; accordingly he was come, and was the author of salvation; the Lord had wrought out salvation by him, as he had declared he would; and this he had shown, published, and made known by the everlasting Gospel, preached among all nations:

when there was no strange god among you; that assisted in this salvation; the arm of Christ alone wrought it out: or, "and this is not strange among you" ⁱ; this work of salvation wrought out is not strange among you; it is well known unto you, being published in the Gospel.

Gill: Isa 43:13

Yea, before the day was I am he,.... Before there was a day, before the first day of the creation; that is, before time was, or from all eternity, I am he that resolved upon and contrived this method of saving men; "and ever since that day was" ^k, as it may be rendered, I am he that have spoken of it by all the prophets, from the beginning of the world, and now it is accomplished:

and there is none can deliver out of my hand: either such whom the Lord determines to punish, or such whom he resolves to save; none can snatch them out of his hands, there they are safe:

I will work, and who shall let it? as when he wrought the work of creation, there was no opposition to it, or hinderance of him; and in providence all things are done as be pleases; so all his purposes and decrees, which are his works within him, are exactly accomplished according to his pleasure, and none can resist his will. The work of redemption is finished just according to the draught of it in his eternal mind; and when he works upon the heart of a sinner at conversion, whatever obstructions and difficulties are in the way, these are removed, and the work is begun, and carried on, and performed, until the day of Christ. The work of the Lord in his churches, and the setting up of his kingdom in the world, in a more visible and glorious manner, shall be done, and none will be able to hinder it:

who can turn it back? either his work, or his hand in working; his purposes cannot be disannulled; his power cannot be controlled; his work cannot be made void, or of no effect; he always succeeds, for he has no superior that can obstruct him.

Gill: Isa 43:14

Thus saith the Lord, your Redeemer,.... That redeemed Israel out of Egypt, and would redeem the Jews from Babylon in a short time, and be the author of a greater redemption to his people than either of these, even a spiritual and eternal one:

the Holy One of Israel; see Isa 43:3, holy in himself, holiness to Israel, and faithful to his promises:

for your sake I have sent to Babylon: Cyrus and his army to take it, in order to deliver the Jews from their captivity in it. The Targum wrongly paraphrases it to the sense quite contrary,

"for your sins have I carried you captive unto Babylon:''

and have brought down all their nobles; from their seats of honour and glory, stripped them of all their grandeur and dignity, and reduced them to a low and mean estate. This is to be understood of the princes and nobles of Babylon, who fell with the city, as their king did: or, "their bars" ^l; for what bars are to houses and cities, that princes should be to the people, the defence and protection of them. Though some think this refers to the gates of Babylon, and the strong bars of them now broken; see Isa 45:2. The Septuagint, Syriac, and Arabic versions render it "fugitives"; and which some understand of the Jews, who were as such in Babylon, but now should be brought out of it; which sense is countenanced by the above versions, which render it, I will raise up, bring, or bring back, "all the fugitives" ^m; others of the Chaldeans, who should be forced to fly upon the taking of their city; but the first sense seems best, which distinguishes them from the common people in the next clause:

and the Chaldeans, whose cry is in their ships; who used to glory in their shipping they had in the river Euphrates, as the Vulgate Latin and Syriac versions render it; and so the Targum calls their ships, "ships of their praise"; where, and of which, they used to make their ovations and triumphs; and the word ⁿ used has the signification of shouting for joy: or rather, "whose cry is to the ships" ^o; as it might be, when they found Cyrus and his army had got into the city, then their cry was, to the ships, to the ships, that lay in the river hard by, in order to make their escape; or their cry was, when they were "in" the ships, even in a way of lamentation and distress, because they could not get them off, Cyrus having drained the river; or it refers to their cry, when put aboard the ships that belonged to the Medes and Persians, in order to the transporting them into other countries. Such a howling there will be when mystical Babylon is destroyed, Rev 18:17.

Gill: Isa 43:15

I am the Lord, your Holy One,.... And therefore need not doubt of the performance of those promises:

the Creator of Israel, your King; and therefore both able and willing to protect them.

Commentary -- Verse Notes / Footnotes

NET Notes: Isa 43:1

¹ tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”

NET Notes: Isa 43:2

¹ tn The verb is understood by ellipsis (note the preceding line).

² tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”

NET Notes: Isa 43:3

¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

² sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.

NET Notes: Isa 43:4

¹ tn Heb “Since you are precious in my eyes and you are honored.”

NET Notes: Isa 43:7

¹ tn Heb “everyone who is called by my name” (so NASB, NIV, NRSV).

NET Notes: Isa 43:9

¹ tn Heb “and the former things was causing us to hear?”

NET Notes: Isa 43:10

¹ tn Or “know” (KJV, NAB, NASB, NIV, NRSV).

² tn Heb “and after me, there will not be”; NASB “there will be none after Me.”

NET Notes: Isa 43:13

¹ tn Heb “hand” (so KJV, NASB, NIV, NRSV); NLT “No one can oppose what I do.”

NET Notes: Isa 43:14

¹ tn Or “kinsman redeemer.” See the note at 41:14.

² sn See the note on the phrase “the Holy One of Israel” in 1:4.

³ tn Heb “and I bring down [as] fugitives all of them.”

⁴ tn The Hebrew text reads literally, “as for the Babylonians, in ships their joyful shout.” This might be paraphrased, “even the Babylonians in the ships [over which] they joyfully shouted.” The point would be that the Lord caused the Babylonians to flee for safety in the ships in which they took such great pride. A slight change in vocalization yields the reading “into mourning songs,” which provides a good contrast with “joyful shout.” The prefixed bet (בְּ) would indicate identity.

NET Notes: Isa 43:15

¹ sn See the note on the phrase “the Holy One of Israel” in 1:4.

Geneva Bible: Isa 43:1

But now thus saith the LORD ^{( a )} that created thee, O Jacob, and he that formed thee, O Israel, ^{( b )} Fear not: for I have redeemed thee, I have called [thee] by thy name; thou [art] mine.

^{( a )} After these threatenings he promises deliverance to his Church, because he has regenerated them, adopted them, and called them.

^{( b )} When you see dangers and conspiracies on all sides, remember this benefit and the love of your God, and it will encourage you.

Geneva Bible: Isa 43:2

When thou passest through the ^{( c )} waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.

^{( c )} By water and fire he means all kinds of trouble and peril.

Geneva Bible: Isa 43:3

For I [am] the LORD thy God, the Holy One of Israel, thy Saviour: I gave ^{( d )} Egypt [for] thy ransom, Cush and Seba for thee.

^{( d )} I turned Sennacherib's power against these countries, and made them suffer the affliction which you would have done, and so were as the payment of our ransom, (Isa 37:9).

Geneva Bible: Isa 43:4

Since thou hast been precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give ^{( e )} men for thee, and people for thy life.

^{( e )} I will not spare any man, rather than you should perish, for God values one of his faithful more than all the wicked in the world.

Geneva Bible: Isa 43:5

Fear not: for I [am] with thee: I will bring thy seed from the ^{( f )} east, and gather thee from the west;

^{( f )} He prophecies of their deliverance from the captivity of Babylon, and so of the calling of the universal Church, alluding to that which is written in (Deu 30:3).

Geneva Bible: Isa 43:7

[Even] every one that is called by my ^{( g )} name: for I have created him for my glory, I have formed him; verily, I have made him.

^{( g )} Meaning that he could not be unmindful of them, unless he would neglect his own Name and glory.

Geneva Bible: Isa 43:9

Let all the nations be gathered ^{( h )} together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their ^{( i )} witnesses, that they may be justified: or let them ^{( k )} hear, and say, [It is] truth.

^{( h )} Signifying that no power can resist him in doing this miraculous work, nor are all their idols able to do the same, as in (Isa 41:22).

^{( i )} To prove that the things which are spoken of them are true.

^{( k )} Showing that the malice of the wicked hinders them in the knowledge of the truth, because they will not hear when God speaks by his word.

Geneva Bible: Isa 43:10

Ye ^{( l )} [are] my witnesses, saith the LORD, and my ^{( m )} servant whom I have chosen: that ye may know and believe me, and understand that I [am] he: before me there was no god formed, neither shall there be after me.

^{( l )} The prophets and people to whom I have given my law.

^{( m )} Meaning especially Christ, and by him all the faithful.

Geneva Bible: Isa 43:14

Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have ^{( n )} brought down all their nobles, and the Chaldeans, whose cry [is] in ^{( o )} the ships.

^{( n )} By Darius and Cyrus.

^{( o )} They will cry when they would escape by my water, seeing that the course of the Euphrates is turned another way by the enemy.

Commentary -- Verse Range Notes

TSK Synopsis: Isa 43:1-28

1 The Lord comforts the church with his promises.

8 He appeals to the people for witness of his omnipotency.

14 He foretells them the destruction of Babylon,

18 and his wonderful deliverance of his people.

22 He reproves the people as inexcusable.

Maclaren: Isa 43:1

Thy Name: My Name

I have caned thee by thy name.'--Isaiah 43:1.

Every one that is called by My name.'--Isaiah 43:7.

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, Moses, I know thee by name, and thou hast found grace in my sight.'

3. Designation and adaptation to work.

Bezaleel--Exodus 31:2; Cyrus--Isaiah 45:3; Servant of the Lord--Isaiah 49:1.

II. What does God's calling a man by His name imply?

1. God's possession of him. That possession by God involves God's protection and man's safety. He does not hold His property slackly. None shall pluck them out of My Father's hand.'

2. Kindred. The man bears the family name. He is adopted into the household. The sonship of the receiver of the new name is dimly shadowed.

3. Likeness.

The Biblical meaning of' name' is character manifested.'

Nomen and omen coincide.

We must bring into connection with the texts the prominence given in the Apocalypse to analogous promises.

I will write on him the name of My God.' That means a fuller disclosing of God's character, and ,-clear impress of that character on perfected men His name shall be in their foreheads.'

MHCC: Isa 43:1-7

God's favour and good-will to his people speak abundant comfort to all believers. The new creature, wherever it is, is of God's forming. All who are redeemed with the blood of his Son, he has set apart for himself. Those that have God for them need not fear who or what can be against them. What are Egypt and Ethiopia, all their lives and treasures, compared with the blood of Christ? True believers are precious in God's sight, his delight is in them, above any people. Though they went as through fire and water, yet, while they had God with them, they need fear no evil; they should be born up, and brought out. The faithful are encouraged. They were to be assembled from every quarter. And with this pleasing object in view, the prophet again dissuades from anxious fears.

MHCC: Isa 43:8-13

Idolaters are called to appear in defence of their idols. Those who make them, and trust in them, are like unto them. They have the shape and faculties of men; but they have not common sense. But God's people know the power of his grace, the sweetness of his comforts, the kind care of his providence, and the truth of his promise. All servants of God can give such an account of what he has wrought in them, and done for them, as may lead others to know and believe his power, truth, and love.

MHCC: Isa 43:14-21

The deliverance from Babylon is foretold, but there is reference to greater events. The redemption of sinners by Christ, the conversion of the Gentiles, and the recall of the Jews, are described. All that is to be done to rescue sinners, and to bring the believer to glory, is little, compared with that wondrous work of love, the redemption of man.

Matthew Henry: Isa 43:1-7

This chapter has a plain connexion with the close of the foregoing chapter, but a very surprising one. It was there said that Jacob and Israel would not walk in God's ways, and that when he corrected them for their disobedience they were stubborn and laid it not to heart; and now one would think it should have followed that God would utterly abandon and destroy them; but no, the next words are, But now, fear not, O Jacob! O Israel! I have redeemed thee, and thou art mine. Though many among them were untractable and incorrigible, yet God would continue his love and care for his people, and the body of that nation should still be reserved for mercy. God's goodness takes occasion from man's badness to appear so much the more illustrious. Where sin abounded, grace did much more abound (Rom 5:20), and mercy rejoices against judgment, as having prevailed and carried the day, Jam 2:13. Now the sun, breaking out thus of a sudden from behind a thick and dark cloud, shines the brighter, and with a pleasing surprise. The expressions of God's favour and good-will to his people here are very high, and speak abundance of comfort to all the spiritual seed of upright Jacob and praying Israel; for to us is this gospel preached as well as unto those that were captives in Babylon, Heb 4:2. Here we have,

I. The grounds of God's care and concern for his people and the interests of his church and kingdom among men. Jacob and Israel, though in a sinful miserable condition, shall be looked after; for, 1. They are God's workmanship, created by him unto good works, Eph 2:10. He has created them and formed them, not only given them a being, but this being, formed them into a people, constituted their government, and incorporated them by the charter of his covenant. The new creature, wherever it is, is of God's forming, and he will not forsake the work of his own hands. 2. They are the people of his purchase: he has redeemed them. Out of the land of Egypt he first redeemed them, and out of many another bondage, in his love, and in his pity (Isa 63:9); much more will he take care of those who are redeemed with the blood of his Son. 3. They are his peculiar people, whom he has distinguished from others, and set apart for himself: he has called them by name, as those he has a particular intimacy with and concern for, and they are his, are appropriated to him and he has a special interest in them. 4. He is their God in covenant (Isa 43:3): I am the Lord thy God, worshipped by thee and engaged by promise to thee, the Holy One of Israel, the God of Israel; for the true God is a holy one, and holiness becomes his house. And upon all these accounts he might justly say, Fear not (Isa 43:1), and again Isa 43:5, Fear not. Those that have God for them need not fear who or what can be against them.

II. The former instances of this care. 1. God has purchased them dearly: I gave Egypt for thy ransom; for Egypt was quite laid waste by one plague after another, all their first-born were slain and all their men of war drowned; and all this to force a way for Israel's deliverance from them. Egypt shall be sacrificed rather than Israel shall continue in slavery, when the time has come for their release. The Ethiopians had invaded them in Asa's time; but they shall be destroyed rather than Israel shall be disturbed. And if this was reckoned so great a thing, to give Egypt for their ransom, what reason have we to admire God's love to us in giving his own Son to be a ransom for us! 1Jo 4:10. What are Ethiopia and Seba, all their lives and all their treasures, compared with the blood of Christ? 2. He had prized them accordingly, and they were very dear to him (Isa 43:4): Since thou hast been precious in my sight thou hast been honourable. Note, True believers are precious in God's sight; they are his jewels, his peculiar treasure (Exo 19:5); he loves them, his delight is in them, above any people. His church is his vineyard. And this makes God's people truly honourable, and their name great; for men are really what they are in God's eye. When the forces of Sennacherib, that they might be diverted from falling upon Israel, were directed by Providence to fall upon Egypt, Ethiopia, and Seba, then God gave those countries for Israel, and showed how precious his people were in his sight. So some understand it.

III. The further instances God would yet give them of his care and kindness. 1. He would be present with them in their greatest difficulties and dangers (Isa 43:2): " When thou passest through the waters and the rivers, through the fire and the flame, I will be with thee, and that shall be thy security; when dangers are very imminent and threatening, thou shalt be delivered out of them."Did they, in their journey, pass through deep water? They should not perish in them: " The rivers shall not overflow thee. "Should they by their persecutors be cast into a fiery furnace, for their constant adherence to their God, yet then the flame should not kindle upon them, which was fulfilled in the letter in the wonderful preservation of the three children, Dan. 3. Though they went through fire and water, which would be to them as the valley of the shadow of death, yet, while they had God with them, they need fear no evil, they should be borne up, and brought out into a wealthy place, Psa 66:12. 2. He would still, when there was occasion, make all the interests of the children of men give way to the interests of his own children: " I will give men for thee, great men, mighty men, and men of war, and people (men by wholesale) for thy life. Nations shall be sacrificed to thy welfare."All shall be cut off rather than God's Israel shall, so precious are they in his sight. The affairs of the world shall all be ordered and directed so as to be most for the good of the church, 2Ch 16:9. 3. Those of them that were scattered and dispersed in other nations should all be gathered in and share in the blessings of the public, Isa 43:5-7. Some of the seed of Israel were dispersed into all countries, east, west, north, and south, or into all the parts of the country of Babylon; but those whose spirits God stirred up to go to Jerusalem should be fetched in from all parts; divine grace should reach those that lay most remote, and at the greatest distance from each other; and, when the time should come, nothing should prevent their coming together to return in a body, in answer to that prayer (Psa 106:47), Gather us from among the heathen, and in performance of that promise (Deu 30:4), If any of thine be driven to the utmost parts of heaven, thence will the Lord thy God gather thee, which we find pleaded on behalf of the children of the captivity, Neh 1:9. But who are the seed of Israel that shall be thus carefully gathered in? He tells us (Isa 43:7) they are such as God has marked for mercy; for, (1.) They are called by his name; they make profession of religion, and are distinguished from the rest of the world by their covenant-relation to God and denomination from him. (2.) They are created for his glory; the spirit of Israelites is created in them, and they are formed according to the will of God, and these shall be gathered in. Note, Those only are fit to be called by the name of God that are created by his grace for his glory; and those whom God has created and called shall be gathered in now to Christ as their head and hereafter to heaven as their home. He shall gather in his elect from the four winds. This promise points at the gathering in of the dispersed of the Gentiles, and the strangers scattered, by the gospel of Christ, who died to gather together in one the children of God that were scattered abroad; for the promise was to all that were afar off, even as many as the Lord our God shall call and create. God is with the church, and therefore let her not fear; none that belong to her shall be lost.

Matthew Henry: Isa 43:8-13

God here challenges the worshippers of idols to produce such proofs of the divinity of their false gods as even this very instance (to go no further) of the redemption of the Jews out of Babylon furnished the people of Israel with, to prove that their God is the true and living God, and he only.

I. The patrons of idolatry are here called to appear, and say what they have to say in defence of their idols, Isa 43:8, Isa 43:9. Their gods have eyes and see not, ears and hear not, and those that make them and trust in them are like unto them; so David had said (Psa 115:8), to which the prophet seems here to refer when he calls idolaters blind people that have eyes, and deaf people that have ears. They have the shape, capacities, and faculties, of men; but they are, in effect, destitute of reason and common sense, or they would never worship gods of their own making. " Let all the nations therefore be gathered together, let them help one another, and with a combined force plead the cause of their dunghill gods; and, if they have nothing to say in their own justification, let them hear what the God of Israel has to say for their conviction and confutation."

II. God's witnesses are subpoenaed, or summoned to appear, and give in evidence for him (Isa 43:10): " You, O Israelites! all you that are called by my name, you are all my witnesses, and so is my servant whom I have chosen. "It was Christ himself that was so described (Isa 42:1), My servant and my elect. Observe,

1. All the prophets that testified to Christ, and Christ himself, the great prophet, are here appealed to as God's witnesses. (1.) God's people are witnesses for him, and can attest, upon their own knowledge and experience, concerning the power of his grace, the sweetness of his comforts, the tenderness of his providence, and the truth of his promise. They will be forward to witness for him that he is gracious and that no word of his has fallen to the ground. (2.) His prophets are in a particular manner witnesses for him, with whom his secret is, and who know more of him than others do. But the Messiah especially is given to be a witness for him to the people; having lain in his bosom from eternity, he has declared him. Now,

2. Let us see what the point is which these witnesses are called to prove (Isa 43:12): You are my witnesses, saith the Lord, that I am God. Note, Those who do themselves acknowledge that the Lord is God should be ready to testify what they know of him to others, that they also may be brought to the acknowledgement of it. I believed, therefore have I spoken. Particularly, "Since you cannot but know, and believe, and understand, you must be ready to bear record, (1.) That I am he, the only true God, that I am a being self-existent and self-sufficient; I am he whom you are to fear, and worship, and trust in. Nay (Isa 43:13), before the day was (before the first day of time, before the creation of the light, and, consequently, from eternity) I am he. "The idols were but of yesterday, new gods that came newly up (Deu 32:17); but the God of Israel was from everlasting. (2.) That there was no God formed before me, nor shall be after me. The idols were gods formed ( dii facti - made gods, or rather fictitii - fictitious ); by nature they were no gods, Gal 4:8. But God has a being from eternity, yea, and a religion in this world before there were either idols or idolaters (truth is more ancient than error); and he will have a being to eternity, and will be worshipped and glorified when idols are famished and abolished and idolatry shall be no more. True religion will keep its ground, and survive all opposition and competition. Great is the truth, and will prevail. (3.) That I, even I, am the Lord, the great Jehovah, who is, and was, and is to come; and besides me there is no Saviour, Isa 43:11. See what it is that the great God glories in, not so much that he is the only ruler as that he is the only Saviour; for he delights to do good: he is the Saviour of all men, 1Ti 4:10.

3. Let us see what the proofs are which are produced for the confirmation of this point. It appears,

(1.) That the Lord is God, by two proofs: [1.] He has an infinite and infallible knowledge, as is evident from the predictions of his word (Isa 43:12): " I have declared and I have shown that which has without fail come to pass; nay, I never declared nor showed any thing but it has been accomplished. I showed when there was no strange god among you, that is, when you pretended not to consult any oracles but mine, nor to have any prophets but mine."It is said, when they came out of Egypt, that the Lord alone did lead him, and there was no strange god with him. [2.] He has an infinite and irresistible power, as is evident from the performances of his providence. He pleads not only, I have shown, but, I have saved, not only foretold what none else could foresee, but done what none else could do; for (Isa 43:13), " None can deliver out of my hand those whom I will punish; not only no man can, but none of all the gods of the heathen can protect."It is therefore a fearful thing to fall into the hands of the living God, because there is no getting out of them again. "I will work what I have designed, both in mercy and judgment, and who shall either oppose or retard it?"

(2.) That the gods of the heathen, who are rivals with him, are not only inferior to him, but no gods at all, which is proved (Isa 43:9) by a challenge: Who among them can declare this that I now declare? Who can foretel things to come? Nay, which of them can show us former things? Isa 41:22. They cannot so much as inspire an historian, much less a prophet. They are challenged to join issue upon this: Let them bring forth their witnesses, to prove their omniscience and omnipotence. And, [1.] If they do prove them, they shall be justified, the idols in demanding homage and the idolaters in paying it. [2.] If they do not prove them, let them say, It is truth; let them own the true God, and receive the truth concerning him, that he is God alone. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion.

Matthew Henry: Isa 43:14-21

To so low an ebb were the faith and hope of God's people in Babylon brought that there needed line upon line to assure them that they should be released out of their captivity; and therefore, that they might have strong consolation, the assurances of it are often repeated, and here very expressly and encouragingly.

I. God here takes to himself such titles of his honour as were very encouraging to them. He is the Lord their Redeemer, not only he will redeem them, but will take it upon him as his office and make it his business to do so. If he be their God, he will be all that to them which they need, and therefore, when they are in bondage, he will be their Redeemer. He is the Holy One of Israel (Isa 43:14), and again (Isa 43:15), their Holy One, and therefore will make good every word he has spoken to them. He is the Creator of Israel, that made them a people out of nothing (for that is creation), nay, worse than nothing; and he is their King, that owns them as his people and presides among them.

II. He assures them he will find out a way to break the power of their oppressors that held them captives and filled up the measure of their own iniquity by their resolution never to let them go, Isa 14:17. God will take care to send a victorious prince and army to Babylon, that shall bring down all their nobles, and lay their honour in the dust, and all their people too, even the Chaldeans, whose cry is in the ships (for seamen are apt to be noisy), or whose cry is to the ships, as their refuge when the city is taken, that they may escape by the benefit of their great river. Note, The destruction of Babylon must make way for the enlargement of God's people. And in the prediction of the fall of the New Testament Babylon we meet with the cries and lamentations of the sailors, Rev 18:17, Rev 18:18. And observe, It is for Israel's sake that Babylon is ruined, to make way for their deliverance.

III. He reminds them of the great things he did for their fathers when he brought them out of the land of Egypt; for so it may be read (Isa 43:16, Isa 43:17): " Thus saith the Lord, who did make a way in the sea, the Red Sea, and did bring forth Pharaoh's chariot and horse, that they might lie down together in the bottom of the sea, and never rise, but be extinct. He that did this can, if he please, make a way for you in the sea when you return out of Babylon, and will do so rather than leave you there."Note, For the encouragement of our faith and hope, it is good for us often to remember what God has done formerly for his people against his and their enemies. Think particularly what he did at the Red Sea, how he made it, 1. A road to his people, a straight way, a near way, nay, a refuge to them, into which they fled and were safe the waters being a wall unto them. 2. A grave to his enemies. The chariot and horse were drawn out by him who is Lord of all hosts, on purpose that they might fall together; howbeit, they meant not so, Mic 4:11, Mic 4:12.

IV. He promises to do yet greater things for them than he had done in the days of old; so that they should not have reason to ask, in a way of complaint, as Gideon did, Where are all the wonders that our fathers told us of? for they should see them repeated, nay, they should see them outdone (Isa 43:18): " Remember not the former things, from them to take occasion, as some do, to undervalue the present things, as if the former days were better than these; no, you may, if you will, comparatively forget them, and yet know enough by the events of your own day to convince you that the Lord is God alone; for, behold, the Lord will do a new thing, no way inferior, both for the wonder and the worth of the mercy, to the things of old."The best exposition of this is, Jer 16:14, Jer 16:15; Jer 23:7, Jer 23:8. It shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; that is an old thing, the remembrance of which will be in a manner lost in the new thing, in the new proof that the Lord liveth, for he brought up the children of Israel out of the land of the north. Though former mercies must not be forgotten, fresh mercies must in a special manner be improved. Now it springs forth, as it were a surprise upon you; you are like those that dream. Shall you now know it? And will you not own God's hand in it?

V. He promises not only to deliver them out of Babylon, but to conduct them safely and comfortably to their own land (Isa 43:19, Isa 43:20): I will make a way in the wilderness and rivers in the desert; for, it seems, the way from Babylon to Canaan, as well as from Egypt, lay through a desert land, which, while the returning captives passed through, God would provide for them, that their camp should be both well victualled and under a good conduct. The same power that made a way in the sea (Isa 43:16) can make a way in the wilderness, and will force its passage through the greatest difficulties. And he that made dry land in the waters can produce waters in the dryest land, in such abundance as not only to give drink to his people, his chosen, but to the beasts of the field, also the dragons and the ostriches, who are therefore said to honour God for it; it is such a sensible refreshment, and yields them so much satisfaction, that, if they were capable of doing it, they would praise God for it, and shame man, who is made capable of praising his benefactor and does not. Now, 1. This looks back to what God did for Israel when he led them through the wilderness from Egypt to Canaan, and fetched water out of a rock to follow them; what God did for them formerly he would do again, for he is still the same. And, though we do not find that the miracle was repeated in their return out of Babylon, yet the mercy was, in the common course of Providence, for which it became them to be no less thankful to God. 2. It looks forward, not only to all the instances of God's care of the Jewish church in the latter ages of it, between their return from Babylon and the coming of Christ, but to the grace of the gospel, especially as it is manifested to the Gentile world, by which a way is opened in the wilderness and rivers in the desert; the world, which lay like a desert, in ignorance and unfruitfulness, was blessed with divine direction and divine comforts, and, in order to both, with a plentiful effusion of the Spirit. The sinners of the Gentiles, who had been as the beasts of the field, running wild, fierce as the dragons, stupid as the owls or ostriches, shall be brought to honour God for the extent of his grace to his chosen among them.

VI. He traces up all these promised blessings to their great original, the purposes and designs of his own glory (Isa 43:21): This people have I formed for myself, and therefore I do all this for them, that they may show forth my praise. Note, 1. The church is of God's forming, and so are all the living members of it. The new heaven, the new earth, the new man, are the work of God's hand, and are no more, no better, than he makes them; they are fashioned according to his will. 2. He forms it for himself. He that is the first cause is the highest end both of the first and of the new creation. The Lord has made all things for himself, his Israel especially, to be to him for a people, and for a name, and for a praise; and no otherwise can they be for him, or serviceable to him, than as his grace is glorified in them, Jer 13:11; Eph 1:6, Eph 1:12, Eph 1:14. 3. It is therefore our duty to show forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service. As he formed us, so he feeds us, and keeps us, and leads us, and all for himself; for every instance therefore of his goodness we must praise him, else we answer not the end of the beings and blessings we have.

Keil-Delitzsch: Isa 43:1-2

The tone of the address is now suddenly changed. The sudden leap from reproach to consolation was very significant. It gave them to understand, that no meritorious work of their own would come in between what Israel was and what it was to be, but that it was God's free grace which came to meet it. "But now thus saith Jehovah thy Creator, O Jacob, and thy Former, O Israel! Fear not, for I have redeemed thee; I have called thee by name, thou art mine. When thou goest through the water, I am with thee; and through rivers, they shall not drown thee: when thou goest into fire, thou shalt not be burned; and the flame shall not set thee on fire." The punishment has now lasted quite long enough; and, as ועתּה affirms, the love which has hitherto retreated behind the wrath returns to its own prerogatives again. He who created and formed Israel, by giving Abraham the son of the promise, and caused the seventy of Jacob's family to grow up into a nation in Egypt, He also will shelter and preserve it. He bids it be of good cheer; for their early history is a pledge of this. The perfects after כּי in Isa 43:1 stand out against the promising futures in Isa 43:2, as retrospective glances: the expression "I have redeemed thee"pointing back to Israel's redemption out of Egypt; "I have called thee by thy name"(lit. I have called with thy name, i.e., called it out), to its call to be the peculiar people of Jehovah, who therefore speaks of it in Isa 48:12 as "My called."This help of the God of Israel will also continue to arm it against the destructive power of the most hostile elements, and rescue it from the midst of the greatest dangers, from which there is apparently no escape (cf., Psa 66:12; Dan 3:17, Dan 3:27; and Ges. §103, 2).

Keil-Delitzsch: Isa 43:3-4

Just as in Isa 43:1 , kı̄ (for), with all that follows, assigns the reason for the encouraging "Fear not;"so here a second kı̄ introduces the reason for the promise which ensures them against the dangers arising from either water or fire. "For I Jehovah am thy God; ( I ) the Holy One of Israel, thy Saviour: I give up Egypt as a ransom for thee, Ethiopia and Seba in thy stead. Because thou art dear in my eyes, highly esteemed, and I loved thee; I give up men in thy stead, and peoples for thy life." Both "Jehovah"and "the Holy One of Israel"are in apposition to "I" ( ' ănı̄ ), the force of which is continued in the second clause. The preterite nâthattı̄ (I have given), as the words "I will give"in Isa 43:4 clearly show, states a fact which as yet is only completed so far as the purpose is concerned. " A ransom: "kōpher ( λύτρον ) is literally the covering - the person making the payment. סבא is the land of Meroë , which is enclosed between the White and Blue Nile, the present Dâr Sennâr , district of Sennâr ( Sen-ârti , i.e., island of Senâ ), or the ancient Meriotic priestly state settled about this enclosed land, probably included in the Mudrâya (Egypt) of the Achaemenidian arrowheaded inscriptions; though it is uncertain whether the Kusiya (Heb. Kūshı̄m ) mentioned there are the predatory tribe of archers called Κοσσαῖοι (Strabo, xi. 13, 6), whose name has been preserved in the present Chuzistan, the eastern Ethiopians of the Greeks (as Lassen and Rawlinson suppose), or the African Ethiopians of the Bible, as Oppert imagines. The fact that Egypt was only conquered by Cambyses, and not by Cyrus, who merely planned it (Herod. i. 153), and to whom it is only attributed by a legend (Xen. Cyr . viii. 6, 20, λἐγεται καταστρἐψσασθαι Αἰγυπτον ), does no violence to the truth of the promise. It is quite enough that Egypt and the neighbouring kingdoms were subjugated by the new imperial power of Persia, and that through that empire the Jewish people recovered their long-lost liberty. The free love of God was the reason for His treating Israel according to the principle laid down in Pro 11:8; Pro 21:18. מאשׁר does not signify ex quo tempore here, but is equivalent to אשׁר מפּני in Exo 19:18; Jer 44:23; for if it indicated the terminus a quo , it would be followed by a more distinct statement of the fact of their election. The personal pronoun "and I"(va'ănı̄ ) is introduced in consequence of the change of persons. In the place of ונתתּי ( perf. cons. ), ואתּ ן commended itself, as the former had already been used in a somewhat different function. All that composed the chosen nation are here designated as "man"(âdâm ), because there was nothing in them but what was derived from Adam. תּחת has here a strictly substitutionary meaning throughout.

Keil-Delitzsch: Isa 43:5-7

The encouraging "Fear not"is here resumed, for the purpose of assigning a still further reason. "Fear not; for I am with thee: I bring thy seed from the east, and from the west will I gather them; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the end of the earth; everything that is called by my name, and I have created for my glory, that I have formed, yea finished!" The fact that Jehovah is with Israel will show itself in this, that He effects its complete restoration from all quarters of the heaven (compare the lands of the diaspora in all directions already mentioned by Isaiah in Isa 11:11-12). Jehovah's command is issued to north and south to give up their unrighteous possession, not to keep it back, and to restore His sons and daughters (compare the similar change in the gender in Isa 11:12), which evidently implies the help and escort of the exiles on the part of the heathen (Isa 14:2). The four quarters and four winds are of the feminine gender. In Isa 43:7 the object is more precisely defined from the standpoint of sacred history. The three synonyms bring out the might, the freeness, and the riches of grace, with which Jehovah called Israel into existence, to glorify Himself in it, and that He might be glorified by it. They form a climax, for בּרא signifies to produce as a new thing; יצר , to shape what has been produced; and עשׂה , to make it perfect or complete, hence creavi , formavi , perfeci .

Keil-Delitzsch: Isa 43:8-10

We come now to the third turn in the second half of this prophecy. It is linked on to the commencement of the first turn ("Hear, ye deaf, and look, ye blind, that ye may see"), the summons being now addressed to some one to bring forth the Israel, which has eyes and ears without seeing or hearing; whilst, on the other hand, the nations are all to come together, and this time not for the purpose of convincing them, but of convincing Israel. "Bring out a blind people, and it has eyes; and deaf people, and yet furnished with ears! All ye heathen, gather yourselves together, and let peoples assemble! Who among you can proclaim such a thing? And let them cause former things to be heard, appoint their witnesses, and be justified. Let these hear, and say, True! Ye are my witnesses, saith Jehovah, and my servant whom I have chosen; that ye may know and believe me, and see that it is I: before me was no God formed, and there will be none after me." "Bring out"does not refer here to bringing out of captivity, as in Eze 20:34, Eze 20:41; Eze 34:13, since the names by which Israel is called are hardly applicable to this, but rather to bringing to the place appointed for judicial proceedings. The verb is in the imperative. The heathen are also to gather together en masse ; נקבּצוּ is also an imperative here, as in Joe 3:11 = הקּבצוּ (cf., נלווּ , Jer 50:5; Ewald, §226, c ). In Isa 43:9 we have the commencement of the evidence adduced by Jehovah in support of His own divine right: Who among the gods of the nations can proclaim this? i.e., anything like my present announcement of the restoration of Israel? To prove that they can, let them cause "former things"to be heard, i.e., any former events which they had foretold, and which had really taken place; and let them appoint witnesses of such earlier prophecies, and so prove themselves to be gods, that is to say, by the fact that these witnesses have publicly heard their declaration and confirm the truth thereof. The subject to וגו וישׁמעוּ (they may hear, etc.) is the witnesses, not as now informing themselves for the first time, but as making a public declaration. The explanation, "that men may hear,"changes the subject without any necessity. But whereas the gods are dumb and lifeless, and therefore cannot call any witnesses for themselves, and not one of all the assembled multitude can come forward as their legitimate witness, or as one able to vindicate them, Jehovah can call His people as witnesses, since they have had proofs in abundance that He possesses infallible knowledge of the future. It is generally assumed that "and my servant"introduces a second subject: "Ye, and ( especially ) my servant whom I have chosen." In this case, "my servant"would denote that portion of the nation which was so, not merely like the mass of the people according to its divine calling, but also by its own fidelity to that calling; that is to say, the kernel of the nation, which was in the midst of the mass, but had not the manners of the mass. At the same time, the sentence which follows is much more favourable to the unity of the subject; and why should not "my servant"be a second predicate? The expression "ye" points to the people, who were capable of seeing and hearing, and yet both blind and deaf, and who had been brought out to the forum, according to Isa 43:8. Ye , says Jehovah, are my witnesses, and ye are my servant whom I have chosen; I can appeal to what I have enabled you to experience and to perceive, and to the relation in which I have in mercy caused you to stand to myself, that ye may thereby be brought to consider the great difference that there is between what ye have in your God and that which the heathen (here present with you) have in their idols. "I am He,"i.e., God exclusively, and God for ever. His being has no beginning and no end; so that any being apart from His, which could have gone before or could follow after, so as to be regarded as divine (in other words, the deity of the artificial and temporal images which are called gods by the heathen), is a contradiction in itself.

Keil-Delitzsch: Isa 43:11-13

The address now closes by holding up once more the object and warrant of faith. "I am Jehovah; and beside me there is no Savour. I have proclaimed and brought salvation, and given to perceive, and there was no other god among you: and ye are my witnesses, saith Jehovah, and I am God. Even from the day onwards I am so; and there is no deliverer out of my hand: I act, and who can turn it back?" The proper name " Jehovah "is used here (Isa 43:13) as a name indicating essence: "I and no other am the absolutely existing and living One,"i.e., He who proves His existence by His acts, and indeed by His saving acts. מושׁיע and Jehovah are kindred epithets here; just as in the New Testament the name Jehovah sets, as it were, but only to rise again in the name Jesus, in which it is historically fulfilled. Jehovah's previous self-manifestation in history furnished a pledge of the coming redemption. The two synonyms הגּדתּי and השׁמעתּ have הושׁעתּי in the midst. He proclaimed salvation, brought salvation, and in the new afflictions was still ever preaching salvation, without there having been any zâr , i.e., any strange or other god in Israel (Deu 32:16; see above, Isa 17:10), who proved his existence in any such way, or, in fact, gave any sign of existence at all. This they must themselves confess; and therefore ( Vav in sense equivalent to ergo , as in Isa 40:18, Isa 40:25) He, and He alone, is El , the absolutely mighty One, i.e., God. And from this time forth He is so, i.e., He, and He only, displays divine nature and divine life. There is no reason for taking מיּום in the sense of יום מהיות , "from the period when the day, i.e., time, existed"(as the lxx, Jerome, Stier, etc., render it). Both the gam (also) and the future ' eph ‛ al (I will work) require the meaning supported by Eze 48:35, "from the day onwards,"i.e., from this time forth (syn. לפני־יום , Isa 48:7). The concluding words give them to understand, that the predicted salvation is coming in the way of judgment. Jehovah will go forward with His work; and if He who is the same yesterday and today sets this before Him, who can turn it back, so that it shall remain unaccomplished? The prophecy dies away, like the m assâ ' Bâbhel with its epilogue in Isa 14:27. In the first half (Isaiah 42:1-17) Jehovah introduced His servant, the medium of salvation, and proclaimed the approaching work of salvation, at which all the world had reason to rejoice. The second half (Isaiah 42:18-43:13) began with reproaching, and sought to bring Israel through this predicted salvation to reflect upon itself, and also upon its God, the One God, to whom there was no equal.

Keil-Delitzsch: Isa 43:14-15

In close connection with the foregoing prophecy, the present one commences with the dissolution of the Chaldean empire. "Thus saith Jehovah, your Redeemer, the Holy One of Israel, For your sake I have sent to Babel, and will hurl them all down as fugitives, and the Chaldeans into the ships of their rejoicing. I, Jehovah, am your Holy One; ( I ) Israel's Creator, your King." Hitzig reads באניות , and adopts the rendering, "and drowned the shouting of the Chaldeans in groaning."Ewald also corrects Isa 43:14 thus: "And plunge their guitars into groanings, and the rejoicing of the Chaldeans into sighs."We cannot see any good taste in this un-Hebraic bombast. Nor is there any more reason for altering ברייחם (lxx φεύγοντας ) into ברייחם (Jerome, vectes ), as Umbreit proposes: "and make all their bolts

(Note: This would require כּל־בּריחיה .)

fall down, and the Chaldeans, who rejoice in ships"(bāŏniyōth ). None of these alterations effect any improvement. For your sakes, says Jehovah, i.e., for the purpose of releasing you, I have sent to Babylon (sc., the agents of my judgments, Isa 13:3), and will throw them all down (viz., the πάμιμκτος ὄχλος of this market of the world; see Isa 13:14; Isa 47:15) as fugitives (bârı̄chı̄m with a fixed kametz , equivalent to barrı̄chı̄m ), i.e., into a hurried flight; and the Chaldeans, who have been settled there from a hoary antiquity, even they shall be driven into the ships of their rejoicing (bŏŏniyōth , as in Pro 31:14), i.e., the ships which were previously the object of their jubilant pride and their jubilant rejoicing. והורדתּי stands in the perf. consec. , as indicating the object of all the means already set in motion. The ships of pleasure are not air-balloons, as Hitzig affirms. Herodotus (i. 194) describes the freight ships discharging in Babylon; and we know from other sources that the Chaldeans not only navigated the Euphrates, but the Persian Gulf as well, and employed vessels built by Phoenicians for warlike purposes also.

(Note: See G. Rawlinson, Monarchies , i. 128, ii. 448.)

הוריד itself might indeed signify "to hurl to the ground"(Psa 56:8; Psa 59:12); but the allusion to ships shows that בּ הוריד are to be connected (cf., Isa 63:14), and that a general driving down both by land and water to the southern coast is intended. By thus sweeping away both foreigners and natives out of Babylon into the sea, Jehovah proves what He is in Himself, according to Isa 43:15, and also in His relation to Israel; we must supply a repetition of אני here ( Isa 43:15 ), as in Isa 43:3 . The congregation which addresses Him as the Holy One, the people who suffer Him to reign over them as their King, cannot remain permanently despised and enslaved.

Constable: Isa 40:1--55:13

IV. Israel's calling in the world chs. 40--55

This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God's faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have to make these promises, but He did so in grace. Israel would have a glorious future, not because of but in spite of herself.

Constable: Isa 40:1--48:22

A. God's grace to Israel chs. 40-48

These chapters particularly address the questions of whether God could deliver and whether He wanted to deliver the Israelites that the coming exile raised in the minds of Isaiah's contemporaries.

"We emerge in 40:1 in a different world from Hezekiah's, immersed in the situation foretold in 39:5-8, which he was so thankful to escape. Nothing is said of the intervening century and a half; we wake, so to speak, on the far side of the disaster, impatient for the end of captivity. In chs. 40-48 liberation is in the air; there is the persistent promise of a new exodus, with God at its head; there is the approach of a conqueror, eventually disclosed as Cyrus, to break Babylon open; there is also a new theme unfolding, to reveal the glory of the call to be a servant and a light to the nations."³⁸⁸

Isaiah's audience was not in Babylonian captivity when he wrote these chapters. He was prophesying about the people of God in that captivity. Chapters 40-66 presuppose the Exile.

"In these chapters the prophet reminded the people of their coming deliverance because of the Lord's greatness and their unique relationship with Him. He is majestic (chap. 40), and He protects Israel and not the world's pagan nations (chap. 41). Though Israel had been unworthy (chap. 42) the Lord had promised to regather her (43:1-44:5). Because He, the only God (44:6-45:25), was superior to Babylon He would make Babylon fall (chaps. 46-47). Therefore Isaiah exhorted the Israelites to live righteously and to flee away from Babylon (chap. 48)."³⁸⁹

Constable: Isa 41:1--44:23

2. The servant of the Lord 41:1-44:22

There is an emphasis on the uniqueness of the Lord compared to other gods in this section, a theme that Isaiah introduced earlier. The prophet stressed particularly Yahweh's ability to control history in this connection. He did this to assure Israel that God loved her and had a future for her beyond the Exile, specifically to serve Him by demonstrating to the world that He is sovereign over history. These emphases become increasingly apparent as the section unfolds. Calls to praise form bridges from one section to the next (42:10-13; cf. 44:23; 45:8).

Constable: Isa 42:10--44:23

God's purposes for His servants 42:10-44:22

The section of Isaiah that I have titled "God's promises to His servants" (41:1-42:9) sets the stage and introduces themes that Isaiah proceeded to develop in this section. Those themes are the certainty of redemption (42:10-43:7), the witness to redemption (43:8-44:20), and the memory of redemption (44:21-22).

Constable: Isa 42:10--43:8

The certainty of redemption 42:10-43:7

God had not forgotten nor was He unable to deliver His people. Their redemption was certain.

"This vision of what God will accomplish through his Servant is so exciting that Isaiah breaks into the ecstatic hymn of praise (vv. 10-13), which then functions as a bridge from this section, 41:1-42:9, into the next, 42:10-44:22."⁴³⁵

42:10-12 A new song arises in Scripture when someone has learned of something powerful and good that God has done or will do (cf. ch. 12; Ps. 33:3; 40:3; 96:1; 98:1; 144:9; Rev. 5:9; 14:3). Here it is salvation through the Servant that prompts this song of praise (cf. 6:3). Isaiah called on everyone to praise the Lord because the Servant's ministry would benefit the whole earth. People living on the farthest seacoasts and in the desert lands should praise Him. Kedar, a son of Ishmael (Gen. 25:13), was also the name of a town in the Arabian desert (cf. 21:16-17; 60:7). Sela was Petra, the mountain fortress city of Edom (cf. 16:1). These people in various places represent diverse sources from which universal praise should come to the Lord.

42:13 Isaiah gloried in the fact that Yahweh would one day arise as a mighty warrior to overcome His enemies. He did this when He moved Cyrus to allow the Israelites to return to their land. He did it more mightily when He sent Messiah to accomplish redemption. And He will do it most dramatically when Messiah comes back to the earth to defeat His enemies at Armageddon (Rev. 14:14-20; 19:17-19).

42:14 God Himself explained that He had remained quiet a long time, but in the future He would cry out, as a pregnant woman does just before she gives birth. The cry (cf. v. 13) signals a mighty act. God would bring forth a new thing.

42:15 Nothing in all creation would be able to resist and prevent the Lord from acting. His coming to judge sin and sinners would be as devastating to them as the searing east wind was to Palestinians.

42:16 However, He would lead His own people, those unable to find their way through the blinding storm of His judgment, to safety (cf. Rev. 12:14). The people of Israel were blind and could not bring the Gentiles into the light, but God would lead His blind servants (cf. v. 7). He promised definitely to do this.

42:17 That deliverance would spell humiliation for idolaters because they and others would see the impotence of their gods compared to Yahweh.

Return from the Exile provided a sign of what God would do for His people in the eschaton. Both acts of God seem to be in view here.

The rest of this chapter addresses Israel's present condition of blindness. Yahweh now disputed with His people, not with pagan idolaters as formerly.⁴³⁶

42:18 The Israelites had concluded that Yahweh was blind and deaf to their situation, namely, impending destruction. Now He revealed that it was they who were blind and deaf to what He would do for them. He challenged them to comprehend what they had missed.

42:19 It is the servant of the Lord of all people, Israel (cf. 41:8-16), that was blind and deaf. How ironic it was that God's messenger to the world, the one that He had brought into covenant relationship with Himself, was blind and deaf, blinder and deafer than any other. Israel, above all others, needed to be able to see and hear what her Lord told her so she could tell it to the world (cf. ch. 22). The nations were blind (cf. vv. 6-7), but Israel was both blind and deaf (cf. 30:9-11; Amos 2:4).

"As Isaiah was the messenger of God to Israel, so Israel was called to be the messenger of God to the world. But the still unanswered question was: What kind of coal from the altar would it take to bring the nation to its senses and cleanse its lips for service?"⁴³⁷

42:20 As the Lord had told Isaiah at the beginning of his ministry (6:9), the Israelites saw but did not comprehend and heard but did not perceive (cf. Deut. 29:2-4).

"The cardinal sin of the people of God is to possess the divine word and to ignore it."⁴³⁸

42:21 Here is what the Israelites were blind and deaf to: the teaching of Yahweh. The law in view here probably includes all of what God had revealed to His people that enabled them to come into relationship with Him and to live lives of fulfillment as His creatures. The Lord glorified this instruction (Heb. torah) because He is righteous; He does what is right for the welfare of people, and that involves revealing His gracious will to them.

42:22 In contrast to God's purpose for Israel (cf. Exod. 19:5-6), the nation was in a position, because of her own sin and God's discipline of her, from which she could not deliver herself much less lead the Gentiles into the light (cf. 45:14-25; Deut. 28:49-53). Each description of Israel in this verse contrasts with what she should have been in the will of God.

42:23 The prophet despaired that no one among the Israelites was learning from God.

42:24-25 God's people needed to observe that sin had led them into their present wretched condition and that whenever their ancestors had gotten into such a condition repentance brought restoration to usefulness. Their relationship to God was the key. The Torah, of course, explained what God promised to do if His people obeyed or disobeyed Him (cf. 1:4-8; Deut. 28-29), but the Israelites had not paid attention to this teaching. Since they chose to go their own way, the judgment of God had burned them. Most of Isaiah's contemporaries were still claiming that they did not deserve the hardship that God had sent them.

Chapter 42 thus contains a strong contrast. It opens with one Servant who will discharge His ministry successfully, and it ends with another servant in servitude having failed to minister effectively. The Servant Messiah obeys God and fulfills His task, but the servant Israel refuses to listen to God and draws His judgment.

Even though Israel had failed to learn from the Lord (42:18-25), He would still deliver her in the future out of pure grace (43:1-7). He had not cast off His covenant people (cf. Rom. 11:1).

43:1 The Lord called His people not to fear, even though they were blind, deaf, and suffering for their sins. God had created the nation with painstaking care, had redeemed (Heb. ga'al) it in the Exodus, and adopted it as His special treasure at Mount Sinai. His acts for her, not her acts against Him, guaranteed her future. The dual reference to Jacob and Israel stresses God's tenderness in dealing with the nation He had created.

"Thirteen times within the compass of chapters 40-49 Isaiah uses this double designation, and with one exception (41:8), in this order. Jacob was the deceiver and had to become an Israel. Hence in this order of the names there may be a hint that the Jacob character of the nation had to be abandoned. Implied also may be the thought that in Israel is expressed the true destiny of the people. They are to become an Israel, and as such the heirs of the promises that had once been made to their ancestor Israel."⁴³⁹

43:2 Water and fire are traditional symbols for testing that suggest totality when used together (cf. Ps. 32:6; 42:7; 66:12; James 1:2). God promised to protect His people from total destruction when they underwent their various trials. He had done this in the past, and He would do it in the future because He would be with His special people (cf. Dan. 3; Rom. 8:31-39).

43:3 Three names heighten God's unique relationship to Israel, and the Exodus and Sinai had taught their meaning to the people. God would even sacrifice other nations to preserve Israel for Himself. Perhaps the Lord meant that He would give Persia rule over Egypt, Ethiopia, and Seba for allowing the Israelites to return to their homeland.⁴⁴⁰ Another option is that He meant that He had given over Egypt and its southern extremities to redeem Israel at the Exodus.⁴⁴¹ A third view is that these nations represent the heathen nations at large whom God did not favor when He redeemed Israel.⁴⁴² In another larger sense, God sacrificed His Son as a ransom in the place of many whom He had called (cf. 53:8-12; Matt. 20:28; 2 Cor. 5:21).

43:4 Yahweh would sacrifice other nations for Israel because of what the Israelites were to Him, in spite of themselves, as well as because of what He was to them (v. 3).

43:5-6 Again, the Israelites should not fear (cf. v. 1; 7:4; 8:10). The reason is again that God was with them (cf. vv. 1, 2, 3). Worldwide scattering would not prevent Him from fulfilling His promises and giving them a future in the Promised Land (cf. 11:11-12; 27:13; 49:12; 60:4; Deut. 30:3-6). He would reassemble His sons and daughters from the ends of the earth (cf. Jer. 30:10-11; Ezek. 37). Return from Babylonian captivity would not be from the four compass points and so does not qualify as the complete fulfillment. He will do this when Jesus Christ returns to the earth (cf. 5:26; Matt. 24:31).⁴⁴³

43:7 What qualifies these people for such treatment is their relationship to Yahweh. They are called by His name and are, therefore, part of His family (cf. Deut. 28:10; Jer. 14:9; 15:16; Ezek. 36:20). Furthermore, God brought them into existence to glorify Himself (cf. v. 1). Their condition reflects on Him, and unless He restores them they cannot fulfill His purpose for them in the world.

There are many allusions in this section to Creation, the Exodus, the Exile, and the return from exile.⁴⁴⁴ However complete fulfillment of these prophecies of restoration awaits the eschaton.

Constable: Isa 43:8--44:21

The witness to redemption 43:8-44:20

Isaiah continued to show that Yahweh was both willing and able to deliver His people, a theme begun in 42:10. He confronted the gods, again (cf. 41:21-29), but this time he challenged them to bring forth witnesses to their deity, namely, people who could confirm their ability to predict the future. The captive Judeans were Yahweh's witnesses. They would, despite their spiritual blindness and deafness, give witness to His ability to predict their salvation and to accomplish it.

God would make His people the evidence of His deity (vv. 8-13).

43:8 Isaiah summoned an unidentified authority to bring out the Israelites, the spiritually blind and deaf (cf. 42:18-25; cf. Deut. 29:4; Jer. 5:21). The setting of this scene is a courtroom. The prophet was summoning them so God could address them (v. 10) as His witnesses. Imagine calling blind and deaf people as witnesses in a court of law! Yet the Lord would use even them to testify to His greatness.

43:9 Isaiah pictured all the nations in this courtroom. Some had already assembled, and others were on their way. Who among them, the prophet asked, could proclaim former things. These "former things" probably refer to things predicted in the past that had since come to pass.⁴⁴⁵ No one among the nations, none of their gods, could predict the future and then bring it into existence. Only Yahweh could do this. Furthermore, no one could serve as a witness that the idols could do this or confirm the testimony of someone else that they could.⁴⁴⁶

43:10 Yahweh pointed to the people of Israel, His servant, as those who would be His witnesses that he could predict the future and bring it to pass. For example, He had promised to make Abraham a great nation, to deliver the Israelites from Egyptian bondage and to give them Canaan, and to make David's dynasty secure. He had fulfilled all these promises and more. In the process He had made the Israelites His witnesses so they would learn that He alone is the true God (cf. Exod. 3:14).⁴⁴⁷

43:11-13 Yahweh alone, among all the "gods," is the only real deliverer, the one who knows the future, and the sovereign. He is unique. None of the idols were Yahweh. The Israelites could bear witness to that, but they were blind and deaf. Therefore the Lord had to testify in His own behalf.

"In the first part of his book, Isaiah had demonstrated that God alone can be trusted, that all other resources, especially the nations, would fail. Now he is showing that when we have refused to trust and have reaped the logical results of our false dependencies, God alone can save."⁴⁴⁸

Yahweh was the only God from the very beginning. Since He is the only deliverer, no other god can deliver people from His hand or overrule His decisions. It was foolish, then, for the Israelites, as it is for all God's people, to look to anyone or anything else for salvation.

In the future God would use Israel to demonstrate to the world in a fresh way that He was the only Savior, as He had done in the past. He would make His people the evidence of His deity by delivering them from captivity in Babylon (43:14-21) and from their sins (44:1-5). His salvation would be in spite of their lack of righteousness (43:22-28).

43:14 Yahweh, Israel's Redeemer and the Holy One of Israel (cf. 41:14), would bring judgment on Babylon for the sake of the Israelites. His judgment would be for their sake in two senses: it would demonstrate His sovereignty to them in a fresh way, and it would fulfill His covenant promises to preserve them. The Babylonians would flee as fugitives from the Lord and His instrument of punishment, the Medo-Persians. Isaiah pictured them fleeing in boats south down the Euphrates River.⁴⁴⁹ The Chaldeans, so-called by the Assyrians, were the warriors of southern Mesopotamia who forged the Babylonian Empire.

43:15 Reminders of who Israel's God is (vv. 14a, 15) bracket the promise of deliverance (v. 14b). God would not deliver His people because of who they were but because of whose they were. He was Yahweh who had revealed Himself to them at Sinai and made a covenant with them. He was their Holy One who had showed them how to share in His holiness and so enjoy His fellowship. He was the Creator of Israel who had brought them into existence from nothing. And He was their King who was the true sovereign and father of their nation, who owned them, and to whom they owed their allegiance.

43:16-17 The prophet gave an unusually long description of the giver of the promise to follow (vv. 18-21) because of the unusual content of the promise. The one giving the prediction was the one who in power, love, and faithfulness had delivered His people from Egypt in the Exodus. His destruction of the Egyptian adversary had been final.

43:18 Obviously God did not want His people to forget what He had done for them in the Exodus, but neither did He want them to look back on that event and conclude that it was His only act of redemption or the only method He could use to redeem them. The Exodus exemplified God's ability, but it did not set a pattern that He had to follow thereafter (cf. Jer. 23:7-8).

43:19-20 God was going to do a new thing for Israel, something that would appear unexpectedly, like a sprout from barren soil. The Israelites would become aware of it even though they had no knowledge of it at that time. He would do for the captives in Babylon what He had done for their ancestors in Egypt, namely, make a highway for them through the wilderness and provide them with water (cf. Exod. 17). Instead of turning a sea into dry land He would turn the dry land into waterways (cf. 35:6-7). These images picture a second Exodus. Even the animals would acknowledge God's greatness as they observed His acts and benefited from His goodness to His people.

"Here we see the acts of God bringing the whole world into harmony, a feature which will be perfected in the Messianic day (11:6-9[; 65:25]). Here, the journeying people are met by a transformed world (19cd) into which the animal creation gladly enters with benefit."⁴⁵⁰

43:21 More important, God's chosen people, whom He carefully formed for Himself, not ultimately for their own welfare, would praise Him. God created Israel for His own praise, as human witnesses to His greatness. This continues to be the function of God's people (cf. Luke 1:74-75; Eph. 1:4-6; 1 Pet. 2:9).

"Still a third and more glorious Exodus' will take place when the Messiah returns to regather His people (cf. 43:5-6) and establish His millennial reign on earth."⁴⁵¹

Isaiah now clarified that the reason for this great blessing that God promised the Israelites lay in Himself, not in them (43:22-28). Their salvation would come out of His grace; it would not be a reward He owed them for their obedience (cf. Eph. 2:8-9).

43:22 The Israelites would genuinely worship God for His coming deliverance of them (v. 21), but at present they were not doing so. They had forsaken their God, and their praise was only formal rather than heartfelt (cf. 1:11-14; 66:3; Jer. 7:5-10; Hos. 6:6; Amos 4:4-6; Mic. 6:3-8; Mal. 1:13; 2:17; Matt. 15:9).

43:23-24 The people had brought few sacrifices and offerings to the Lord even though His requirements of them in this regard were not excessive, and even what they had brought had not touched Him. Sweet cane (calamus) was an ingredient in the anointing oil (cf. Exod. 30:23; Jer. 6:20). What they had brought to Him in abundance was sin and iniquity. He was more weary of their worship than they were.

43:25 The Lord Himself (cf. v. 11) would forgive His people for His own sake, not because they had earned forgiveness with their worship. Forgiveness of sin is a divine prerogative (cf. Matt. 9:2-6). He pictured forgiveness as erasing something previously written on a record (cf. 44:22; 2 Kings 21:13; Ps. 51:1, 9). Another figure, forgetting sins committed against Himself, strengthens the promise of forgiveness (cf. Jer. 31:34; Mic. 7:18-19).⁴⁵² It is sin, not captivity, that was the root trouble that needed dealing with. Later Isaiah revealed that God would deal with it through His Servant's ministry (53:10-12).

43:26 Here God offered His people the opportunity to correct Him if what He had said was false or to remind Him of something that He may have forgotten (v. 25; cf. 1:18). This heavily ironic offer would have drawn a silent admission of guilt from honest Israelites. Their sin was the root of their troubles, and all their goodness could not get them out of their difficulties.

". . . until we recognize our need for grace, all our energies, energies designed for the praise of God [v. 21], will be spent in fruitless self-justification."⁴⁵³

43:27 Israel's sin was traceable all the way back to her namesake, Jacob (v. 22; cf. Deut. 26:5; Hos. 12:2-4).⁴⁵⁴ Even the leaders of Israel had consistently sinned against the Lord (cf. 9:15; 28:7; 29:10; Jer. 5:31). It was not just the present generation that was unacceptable to Him.

43:28 God would also pollute the priests with guilt since they had for generations polluted His sacrifices with their guilt (cf. 1 Chron. 24:5). They, of all people, should have been holy since they dealt with the holy things connected with Israel's worship (cf. 65:2-5; Lev. 10:3). God would consign the whole nation to the ban (Heb. herem), something devoted to destruction. Israel had become like Canaan (cf. 1:9-10; Josh. 6:17; 1 Sam. 15:21), and it would become the object of Gentile reviling as Canaan had been for the Israelites.

God would make His people the proof of His deity by delivering them from captivity in Babylon (43:14-21) and from their sins (44:1-5). The present pericope expands the focus of God's promise from physical to spiritual deliverance and extends it from a near to a more distant fulfillment.

44:1 The Lord again summoned His chosen servant Israel to pay attention to what He was about to say (cf. 43:1). Judgment was not Yahweh's final word to His people. This new word would be good news in contrast to what had immediately preceded (cf. 43:28).

44:2 Yahweh, the covenant God who formed Israel into a nation, would help her. Therefore His chosen servant should not fear (cf. 41:10, 14; 43:1) even though Israel had fallen far short of God's desires for her. The name "Jeshurun" means "upright one" (cf. Deut. 32:5; 33:5, 26). Even though Israel had stumbled badly, she was still upright because God had held her up. "Jacob" (deceiver) may represent what Israel was in the past and "Jeshurun" (upright) what she would be in the future.

44:3 The Lord promised to pour out His Spirit on the Israelites in the future. This gift would have the same result for the nation as pouring water on dry ground would have for the landscape. It would bring refreshment and new life, indeed, a whole new spiritual attitude (cf. 32:15; Jer. 31:31-34; Ezek. 36:26-27; 37:7-10; Joel 2:28-29). Blessing would come to the descendants of Isaiah's audience.⁴⁵⁵

Since this is a promise specifically to the Israelites, they would be the special recipients of this outpouring. Thus it must still be future. The giving of the Spirit in the apostolic age, first on the day of Pentecost and then on several subsequent occasions, was not a gift to Israel but to the church, not to Jews uniquely but to Jews and Gentiles equally (cf. Acts 11:15).⁴⁵⁶

44:4 Then the Israelites would grow like flowers among the grass and like poplars planted beside streams of water (cf. Ps. 1:3; Jer. 17:8). The Old Testament writers often regarded numerous progeny as a sign of divine blessing (cf. Gen. 15:5; Ps. 127:3-5).

44:5 In that day it will be an honor to be a member of the nation of Israel (cf. Ps. 87:4-6), not a dishonor (cf. 43:28; Ezek. 36:19-20). Many people will come to Yahweh because of His blessing on Israel.⁴⁵⁷ Some will even write their identification with Yahweh on their hands.⁴⁵⁸ This was a practice of some people in the ancient world who wanted to make their commitment to some individual prominent (cf. Deut. 6:8). A soldier sometimes wrote the name of his commander on his hand, a slave bore the name of his master, and a devotee did the same with the name of his god.⁴⁵⁹

The Israelites would be God's witnesses (44:6-8), but the idols have no true witnesses (44:9-20). This is the climactic section of 42:10-44:22, "God's purposes for His servants." God's claims (vv. 6-8) contrast with the folly of idolatry and the world view from which it springs (vv. 9-20). God's initiative contrasts with human initiative.

44:6 With the titles he chose, the Lord highlighted His special relationship with Israel, His intentions for the nation, and His ability to fulfill those intentions. As Israel's near kinsman, He would not allow her to perish. He is incomparable; there is no one like Him. The gods are not God. The same terminology used in this verse describes Jesus Christ later in Scripture (Rev. 1:17; 2:8; 21:6; 22:13).

44:7 The proof of God's uniqueness is His ability to foretell the future and then bring it to pass. Anyone who claims to be able to do this must prove to God that he has done it. God's creation of Israel and His revelation of the future to and through her is the great proof of His deity.

44:8 The Israelites should not fear even though they were heading for captivity. God had told them that they would return from captivity as well as go into it. When they did return, they would be able to witness to the world that the Lord had predicted and performed both events. In the meantime they could seek refuge in their Rock, their only support and protector.

"The character of God is the ultimate assurance of His people."⁴⁶⁰

Seeking refuge in idols is not only fruitless but fatal (vv. 9-20). The idols have no witnesses to their ability to forecast and control the future. They are nothing (vv. 9-11), and their worshippers are confused (vv. 12-17) and blind (vv. 18-20). If Isaiah could show that it was foolish to think that supreme power resided in an idol, he could expose the heresy of paganism. This he did in this pericope.

"This extended exposé was doubtless intended to strengthen the Jews against the allurements of paganism during the long captivity in Babylon."⁴⁶¹

44:9 The prophet began by stating his premise. Idol makers engage in futile (Heb. tohu) activity because the idols they make do not profit people. Those who promote idol worship do not see the folly of idolatry themselves, and they will be ashamed by the failure of their gods.

44:10 This rhetorical question means, who would be so foolish as to fashion an idol when it does not profit anyone? The whole idea of making idols seemed ridiculous to Isaiah (cf. 40:18; 43:7, 10).

"Isaiah points to the mere humanity of the craftsmen (10-11), their frailty (12) and the man-dominated conceptions governing their theology (13)."⁴⁶²

44:11 All the companions of the craftsman who makes an idol, other idolaters, will be put to shame, namely, idol worshippers as well as idol makers. The reason is that the makers of these gods are mere men. Rather than God creating man, man creates gods. This makes man superior to his gods. The fact that there are many people in this group of idol makers and worshippers does not change the fact that all of them will be ashamed by the impotence of their gods.

Verses 12-17 describe the construction of an idol, which process witnesses to the inability of idols to do anything. This whole section bristles with sarcasm.

44:12 The man who would make a god has to expend a great deal of effort on it.⁴⁶³ This is a laborious and exhausting process. God, of course, did not grow weary making man. He made him with a word. Furthermore because God made the Israelites they did not need to grow weary (40:28-31). Because He carried them (45:20; 46:3) they did not need to become hungry and thirsty (43:19-20).

44:13 Idol-making is a complex process involving many steps and requiring much activity and some human skill. The whole idea is to create a god in the closest possible likeness to man, supposedly the highest form of life, complete with man's needs. Here a carpenter rather than a blacksmith is the craftsman. The type of craftsman really does not matter since any human will do.⁴⁶⁴

"We have not progressed beyond that today. The doctrine called humanism is only an abstract form of this age-old effort. We will be God, and God will be us."⁴⁶⁵

44:14 As shepherds raised some sheep for sacrifice, so the idol craftsman, here a forester, planted a tree with a view to making a god out of it one day "for himself." He wanted wood that would not rot, but the type of wood itself really does not matter. The god is perfectly passive and dependent on its human creator throughout the whole process. How can such a creation possible help people?

44:15-16 The craftsman uses one piece of wood to make an idol and another piece out of the same tree as fuel to warm and feed himself. Really the piece he burns does him more good than the piece he worships. The piece burned serves man and delivers him from the cold and hunger, but the piece not burned demands human service and only promises deliverance (cf. Acts 17:29; 1 Cor. 8:4-8). Instead of thanking the Creator for the wood, the idolater uses what the Creator has made to make a god in his own image that he thanks (cf. Rom. 1:18-23).

44:17 The leftover piece becomes the idol. How can what is the result of human effort and care, an idol, put forth any effort and care for its builder? Worshipping and praying to a graven image is absurd (cf. Matt. 6:7-8).

"John Knox, in decrying the idolatry of the Mass, parodied this passage with devastating effect: With part of the flour you make bread to eat, with the residue you fashion a god to fall down before'."⁴⁶⁶

Isaiah concluded his exposé of paganism by highlighting the blindness of idol worshippers.

44:18-19 Pagans do not see the folly of idol worship because God has blinded their minds (cf. 6:9-10; 29:14). Having chosen to refuse the revelation of God that He has given them in nature, He makes it impossible for them to see the truth (cf. Rom. 1:18-24; 2 Thess. 2:10-11). If this were not the case they would see and abandon their practices since it is so clear that man-made gods are not deity.

Modern man is in the same position as his ancient counterpart. Westerners do not cut down trees and fashion blocks of wood into idols that we put on shelves in our houses and bow down to. But we work long hours to be able to purchase some man-made object (of clothing, jewelry, transportation, communication, entertainment, etc.) that we then hope will provide us with what only God can provide. Tragically, we do not even view this as idolatry because we too are blind.

44:20 Pursuing idols is like feeding on ashes. No satisfaction but eventual disgust and death follow. The idol is good for nothing but burning (v. 15), and the person who worships an idol will finally find himself with nothing but ashes instead of an idol. The person who pursues this path to satisfaction has been deceived by his own heart. He cannot deliver himself out of such a trap. He has become addicted. He must cry out for deliverance to Another who has the power to enlighten the blind.

Guzik: Isa 43:1-28

Isaiah 43 - Fear Not

A. Reasons not to fear.

1. (1) Fear not, knowing you belong to the LORD.

But now, thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: "Fear not, for I have redeemed you; I have called you by your name; you are Mine."

a. Says the LORD, who created you . . . and He who formed you: God speaks to His people as their Creator. God has a special and unique claim upon us because He is our Creator. When men forget or reject God as Creator, they fail in the most basic obligation they have to God.

b. Fear not: This is a command, accompanied by promises. By outward circumstances, the people of Judah had reason to be afraid of Babylon's army and exile. God points them past the present circumstances to both this command and promise.

c. For I have redeemed you: Not only did Israel have obligation to God as their Creator, by also as their Redeemer. He is the one who bought them out of literal exile and spiritual slavery.

i. The redeemer bought an unfortunate relative out of their slavery and debt. He rescued them, and paid the slave price or debt they could not pay. When God calls Himself our Redeemer, it looks forward to the price that must be paid for our salvation.

d. I have called you by your name; You are mine: God twice owns His people. He has right of ownership both as Creator and Redeemer. His ownership is personal, because He says I have called you by your name. His ownership is certain, because He seals it by saying You are mine.

i. Knowing we belong to the LORD is a wonderful answer to fear. We can know that He holds us, protects us, guards us, and cares for us. We can know that He would not have created, redeemed, and called us unless He intended to finish His work in us. How can we be afraid when we know this God is for us, is looking out for our interests?

2. (2-7) Fear not, knowing the LORD is with you.

When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you. When you walk through the fire, you shall not be burned, nor shall the flame scorch you. For I am the LORD your God, the Holy One of Israel, your Savior; I gave Egypt for your ransom, Ethiopia and Seba in your place. Since you were precious in My sight, you have been honored, and I have loved you; therefore I will give men for you, and people for your life. Fear not, for I am with you; I will bring your descendants from the east, and gather you from the west; I will say to the north, 'Give them up!' and to the south, 'Do not keep them back!' Bring My sons from afar, and My daughters from the ends of the earth; everyone who is called by My name, whom I have created for My glory; I have formed him, yes, I have made him.

a. When you pass through the waters, I will be with you: Through any potential obstacle, God will be with us. Deep waters? I will be with you. Must you walk through the fire? Then you shall not be burned. When God is with us, He is for us, and who can be against us?

i. Israel had and would have their trials, but we have ours also. Trials are inevitable; it doesn't say if you pass through the waters, it says when you pass through the waters. The text doesn't say, "When you walk on a luxurious padded carpet, I will be with you." It says God will be with us in the toughest of circumstances. Trials are varied; sometimes we face waters, sometimes rivers, and sometimes fire. Floods overwhelm, fires consume.

ii. The mention of the LORD's presence and protection in the fire reminds of the story of the three sons of Judah cast into the Babylonian furnace, because they would not bow or bend to worship an idol. They also were preseved in the fire by the presence of God (Daniel 3:19-25).

iii. This passage is also full of images from the Exodus from Egypt. "The statement, 'I am the Lord, your God' would remind every Jewish reader of Exodus 20, where the divine description is followed by the words 'who brought you out of Egypt, out of the land of slavery' (Exodus 20:2). So, learning from this past event, they could rest in his promise to bring them again into their own land." (Grogan)

iv. "Israel is just as indestructible as God's Word and Covenant are. Whoever can annihilate Israel can do more than Satan and all the powers of hell have been able to do in ages past. What is true of Israel, however, is equally true of the Church. Against it, too, the flames have raged and the waters have boiled but, according to His promise, the Lord Jesus has always been with her." (Bultema)

b. But God helping us, we can walk through the fire. We don't have to panic, we don't have to fear, and we don't have to run as if we didn't trust God. He can so strengthen us in our trials that we can walk through the fire!

i. "Walking is the pace at which you go when you are not in a hurry, when you are not concerned or alarmed. When you are not burdened or anxious, then you walk. 'He that believeth shall not make haste' (Isaiah 29:16)." (Redpath)

c. Since you were precious in My sight: God here describes the motivation for His work of redemption. He loves us! We are precious in His sight! This is an Old Testament example of the truth in John 3:16: For God so loved the world, that He gave His only begotten Son.

i. "To prove His love for His people, God was willing to give Egypt, Cush, and Seba as a ransom for Israel. These three nations may symbolize Israel's great worth, or they may have been named in anticipation of the subsequent Persian conquests." (Wolf)

d. Fear not, for I am with you; I will bring your descendants from the east: God's presence and blessing with Israel would also be demonstrated by unleashing the shackles of their exile. They could have hope for the future because they knew they were called by the name of the LORD, and they were created for His glory.

i. Whom I have created for My glory means that God not only has created us, but that He has created us for a purpose. If we have no Creator, then we are purposeless; but God has created us and He did it for a purpose, creating us for His glory. This means that when we are glorifying God, we are fulfilling the purpose we were created for, and will therefore be the most happy and fulfilled.

B. Witnesses to the work of the LORD.

1. (8-9) The nations and the people of Israel are called to either prove their case or accept God's.

Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations be gathered together, and let the people be assembled. Who among them can declare this, and show us former things? Let them bring out their witnesses, that they may be justified; Or let them hear and say, "It is truth."

a. Bring out the blind people who have eyes: Previously, in Isaiah 42:19, the LORD spoke of His blind and deaf servants, who had willingly closed their eyes and ears to His truth and ways. Now, God tells these blind and deaf servants of His come forth - with all the nations who will be gathered together.

b. What do they come together for? Who among them can declare this, and show us former things? Let them bring out their witnesses. God invites both His blind, deaf people and the nations to prove Him wrong or themselves right in their rejection of Him. It is if God is saying, "You have chosen to worship and honor other gods. Come before Me now and justify yourself. Bring plenty of witnesses."

i. "We must not miss the pathos: imagine any litigant depending on the blind to testify to what they have seen and the deaf to what they have heard!" (Motyer)

2. (10-13) The LORD commissions His witnesses.

"You are My witnesses," says the LORD, "And My servant whom I have chosen, that you may know and believe Me, and understand that I am He. Before Me there was no God formed, nor shall there be after Me. I, even I, am the LORD, and besides Me there is no savior. I have declared and saved, I have proclaimed, and there was no foreign god among you; therefore you are My witnesses," says the LORD, "that I am God. Indeed before the day was, I am He; and there is no one who can deliver out of My hand; I work, and who will reverse it?"

a. You are My witnesses: God's people had witnessed the greatness of God. If only Israel would remember the great things God had done among them, they would see each wonderful work of His as a witness to the truth that He is the only true God.

i. The idol worshippers have nothing to say as witnesses, because their gods can do nothing. But the people of God are witnesses of His greatness and power. They have seen it and experienced it.

b. And My servant that I have chosen that you may know and believe Me: A witness is a passive observer of what someone has done, and Israel had seen the great works of God. But they were more than passive observers; God called Israel to be His servant. That was why they were chosen - not to sit around and glory in their chosenness, but to serve the LORD, and to know the LORD and believe Him in every way.

c. Before Me there was no God formed, nor shall there be after Me: In clear, certain words, God says that not only is He the most high God, but that there are no other gods beside Him. There are no "junior gods." There are no "second class gods." There was no God formed before the LORD, and there will be no God formed after Him.

i. What about Biblical passages which some take to suggest there are other gods? For example, in John 10:34, Jesus quotes Psalm 82:8-9, saying You are gods. But the judges of Psalm 82 were called "gods" because in their office they determined the fate of other men. Also, in Exodus 21:6 and 22:8-9, God calls earthly judges "gods." In John 10, Jesus is saying "if God gives these unjust judges the title 'gods' because of their office, why do you consider it blasphemy that I call Myself the 'Son of God' in light of the testimony of Me and My works?" Jesus is not taking the you are gods of Psalm 82 and applying it to all humanity, or to all believers. The use of gods in Psalm 82 was a metaphor.

ii. In 2 Corinthians 4:4, Paul calls Satan the god of this age. Certainly, he does not mean Satan is a true god, a rival god to the Lord GOD. Satan can be called the god of this age because so many people regard him as god! But Paul made it clear in 1 Corinthians 8:4-5 that the idols the nations worship are merely so-called gods, and that there is no other God but one.

iii. This is an important point, because some - such as Jehovah's Witnesses - take the opinion that Jesus is indeed god, but a "junior level god." They will allow that He is mighty God (Isaiah 9:6), but not that He is Almighty God. But when the LORD says through Isaiah, before Me there was no God formed, nor shall there be after Me, it proves there is only one true God. There are figurative or metaphorical gods, such as the judges of Psalm 82. There are false gods such as the devil or the idols of the nations. But there are no true Gods apart from the LORD, Yahweh, who is One God in Three Persons. Ironically, the Jehovah's Witnesses took their title from this very passage which proves their doctrine is wrong!

d. And besides Me there is no savior: The LORD God is the only savior. Only He has declared and saved - there was no foreign god among you who did any good. He is our help and support. Sadly, we often turn to our only savior as a last resort, instead of as a first resource.

i. Since Jesus is clearly our savior (Philippians 3:20, 2 Timothy 1:10), and there is no other savior beside the LORD, then Jesus must be the LORD. The LORD, Yahweh, is One God in Three Persons.

e. Therefore, you are My witnesses: If Israel would remember that only the LORD has ever rescued them, the would not be so quick to turn to other gods and to turn away from the LORD. We should all be witnesses to the saving, rescuing, and healing work of the LORD.

f. Indeed, before the day was, I am He: God's credentials go beyond His saving work on behalf of His people. He comes before time itself. Before there was ever a day, God was. So His strength is infinitely greater than anyone else's; He can rightly say there is no one who can deliver out of My hand. When God does something, no one will reverse it.

C. The LORD redeems a hard-hearted people.

1. (14-17) A promise to judge Babylon.

Thus says the LORD, your Redeemer, the Holy One of Israel: "For your sake I will send to Babylon, and bring them all down as fugitives; the Chaldeans, who rejoice in their ships. I am the LORD, your Holy One, the Creator of Israel, your King." Thus says the LORD, who makes a way in the sea and a path through the mighty waters, who brings forth the chariot and horse, the army and the power (They shall lie down together, they shall not rise; they are extinguished, they are quenched like a wick).

a. For your sake I will send to Babylon: Isaiah prophesied before the Babylonians ever conquered Judah and sent the nation into a 70-year exile. Yet Isaiah prophesies, not only about the coming captivity, but also beyond it to the eventual judgment upon Babylon for what they will do to Judah.

b. Thus says the LORD, who makes a way in the sea: At the time Isaiah prophesied, Babylon was an up-and-coming world power. Before they would be judged, they would be a world dominating super-power. How could Israel be confident that God was up to the job of delivering them and judging Babylon? All they had to do was look at God's great works in the past, such as when He made a way in the sea - when He parted the Red Sea so Israel could cross and escape the Egyptian armies (Exodus 14). Isaiah powerful brings up these images when he writes of the chariot and the horse, the army and the power of these enemies of God's people, and how they shall lie down together . . . they are extinguished. Just as God overwhelmed the Egyptian armies that had enslaved Israel, so would He judge the Babylonians also.

i. This teaches us that we can always justify trusting God right now by remembering the great things He has done.

ii. This teaches us that we never want to oppose the LORD, or His people.

c. In just these few verses, look at the glorious titles of God: the LORD your Redeemer . . . the Holy One of Israel . . . your Holy One, the Creator of Israel, your King. In this passage, prophetically intended to comfort Israel in the mist of Babylonian captivity, God powerfully holds forth images of His own strength and power.

2. (18-21) God promises His exiled people a new work.

Do not remember the former things, nor consider the things of old. Behold, I will do a new thing, now it shall spring forth; shall you not know it? I will even make a road in the wilderness and rivers in the desert. The beast of the field will honor Me, the jackals and the ostriches, because I give waters in the wilderness and rivers in the desert, to give drink to My people, My chosen. This people I have formed for Myself; they shall declare My praise.

a. Do not remember the former things: As Isaiah writes prophetically to Israel, they were mired in the desperate circumstances of captivity and exile. God wants to put their eyes on the new work He will do, so it begins with a reminder to not remember the former things. If they are stuck in the failure and sin and discouragement of the past, they will never go forward to the new thing God has for them.

i. It is a fascinating - and instructive - switch between Isaiah 43:16-17 and Isaiah 43:18. In Isaiah 43:16-17, Israel is told to look to the past by remembering the great things God did for them at the Red Sea. But in Isaiah 43:18, they are told, Do not remember the former things, nor consider the things of old. This shows us that there is a sense in which we must remember the past, in terms of God's great work on our behalf. There is also a sense in which we must forsake and forget the past, with all its discouragement and defeat, and move on to what God has for us in the future.

b. Behold, I will do a new thing: Staying stuck in the past can keep us from the new thing God wants to do. If Israel stayed stuck in the discouragement and seduction of Babylon, they would never look for the new thing of release from exile.

i. We can make an idol out of the "new." We can error as the people of Athens did who spent their time in nothing else but either to tell or to hear some new thing (Acts 17:21). We can be tossed about by every wind of doctrine. But we can also error on the other side of the balance, and work against the new thing God wants to do.

ii. Shall you not know it? God asks the same question today. "Will you stay in step with My Spirit? When He leads into something new, shall you not know it?"

c. I will even make a road in the wilderness: Between the captivity in Babylon and the return to Israel lay hundreds of miles of wilderness. God's people didn't need to be afraid, because God would make a road in the wilderness, provide rivers in the desert, and even protect His people from animals, because the beast of the field will honor Me, the LORD says.

i. Often, when God makes a promise, we worry about the details or the obstacles for the fulfillment of the promise. God replies to us, "Don't worry about it at all. I will even make a road in the wilderness. I have resources and plans you don't know about. Leave those problems to Me."

d. They shall declare My praise: This is part of fulfilling the purpose God created us for, as mentioned in Isaiah 43:7 (Whom I created for My glory). When we declare our praise for God, we are giving Him glory, and fulfilling one of the purposes we were created for.

e. This passage has in view Israel's prophesied deliverance from Babylon, but also more than that. It also has in mind the ultimate deliverance, brought by the Messiah.

i. "From all which texts laid together, it appears that this latter deliverance, compared with that out of Egypt, is not to be confined to their freedom from the Babylonish captivity, but to be extended to the consequences of it, and especially to the redemption by Christ, because otherwise that Egyptian deliverance was more glorious and wonderful in many respects than the Babylonian." (Poole)

3. (22-24) The hard-heartedness of God's people.

But you have not called upon Me, O Jacob; and you have been weary of Me, O Israel. You have not brought Me the sheep for your burnt offerings, nor have you honored Me with your sacrifices. I have not caused you to serve with grain offerings, nor wearied you with incense. You have bought Me no sweet cane with money, nor have you satisfied Me with the fat of your sacrifices; but you have burdened Me with your sins, you have wearied Me with your iniquities.

a. But you have not called upon Me, O Jacob: Who, and when, is Isaiah speaking to? He may have come out of the prophetic future into the prophetic present, and may be speaking to the people of Judah in his own day. He may still be speaking in the prophetic future, and rebuking the hard-hearted complacency of many of the Babylonian exiles, most of whom had no interest in returning to the Promised Land.

b. And you have been weary of Me: In the flesh, sometimes we regard serving and obeying the LORD as a weary thing. We feel it is such a burden to serve the LORD. We think we are so bad off following His ways, and feel so oppressed and afflicted. Sometimes people say, "I just need to take a break," and essentially mean that they need to take a break from the LORD!

i. When we feel like this, it is certain evidence that we are not in step with Jesus, and the true nature of Jesus. He said, Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light. (Matthew 11:28-30) If following God always seems like some great, weary burden - then you really aren't following Him.

c. You have no brought Me the sheep for your burnt offerings: When we are weary of the LORD like this, it often shows in our giving, and in immorality (you have burdened Me with your sins).

i. "Perhaps the Israelites were insincere in their worship. When they did bring offerings, they simply went through the motions of worship, and so God did not consider their empty sacrifices to be true sacrifices at all." (Wolf)

d. You have burdened Me with your sins, you have wearied Me with your iniquities: Isaiah speaks to God's people who felt "burnt out," burdened, and weary on the LORD. God replies to them, "You feel burdened? You feel weary? Try being Me! You have burdened Me with your sins, you have wearied Me with your iniquities."

4. (25-28) The LORD's mercy to a hard-hearted people.

I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins. Put Me in remembrance; let us contend together; state your case, that you may be acquitted. Your first father sinned, and your mediators have transgressed against Me. Therefore I will profane the princes of the sanctuary; I will give Jacob to the curse, and Israel to reproaches.

a. I, even I, am He who blots out your transgressions . . . I will not remember your sins: What will God do with such a hard-hearted people? He will forgive them at the earliest opportunity. He will forget their sins. Despite all the sin and disregard for God, He still loves His people, and longs for their humble return.

i. Jesus' story of the Prodigal Son is a beautiful illustration of this principle. The Prodigal felt the father was a weary burden to be relieved, and he went his own way. But the father still loved him, and was ready to forget all the sin as soon as the Prodigal humbly returned.

ii. I will not remember your sins: How can God forget? By simply choosing to not remember. God has forgotten our sin as being fully paid for by what Jesus endured on the cross. We can forget our sin also, and put it far from us.

b. Let us contend together; state your case: God says to His people, "Do you want to justify yourself? Then do it. Present your best case." But no matter what they say on their behalf, God has a stronger argument against them: Your first father sinned. "You are a child of Adam, and his sin has infected the whole human race, including yourself. You are sinner through and through from birth. Stop trying to justify yourself and humbly look to Me for salvation."

c. And your mediators have transgressed against me: Not only were they - and we - born in sin because of Adam, they trusted in the wrong mediators. The ones they trusted to save them before God were sinners themselves. Looking to a perfect, sinless Mediator can only save us, for there is one God and one Mediator between God and men, the Man Christ Jesus. (1 Timothy 2:5)

d. I will give Jacob to the curse: Because of this deep sinfulness, and failure to look to God's solution for sin, there was only a curse for Jacob. Because we are born in sin, and when we reject God's Mediator, then all there is left for us is the curse and reproaches.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Isaiah (Book Introduction)

ISAIAH, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, but younger than they; and of Micah, in Judah. His call to a higher degree of the prophetic office (Isa 6:1-13) is assigned to the last year of Uzziah, that is, 754 B.C. The first through fifth chapters belong to the closing years of that reign; not, as some think, to Jotham's reign: in the reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies because they were not intended for all ages. The first through fifth and sixth chapters are all that was designed for the Church universal of the prophecies of the first twenty years of his office. New historical epochs, such as occurred in the reigns of Ahaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. The prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Isa. 7:1-10:4 belong to the reign of Ahaz. The thirty-sixth through thirty-ninth chapters are historical, reaching to the fifteenth year of Hezekiah; probably the tenth through twelfth chapters and all from the thirteenth through twenty-sixth chapters, inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these prophecies; thus we have Isaiah's office extending from about 760 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseh with a wooden saw, for having said that he had seen Jehovah (Exo 33:20; 2Ki 21:16; Heb 11:37). 2Ch 32:32 seems to imply that Isaiah survived Hezekiah; but "first and last" is not added, as in 2Ch 26:22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, the fortieth through sixty-sixth chapters, containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh, Isaiah would be eighty-four; and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and the internal evidence accords with this.

His WIFE is called the prophetess [Isa 8:3], that is, endowed, as Miriam, with a prophetic gift.

His CHILDREN were considered by him as not belonging merely to himself; in their names, Shearjashub, "the remnant shall return" [Isa 7:3, Margin], and Maher-shalal-hash-baz, "speeding to the spoil, he hasteth to the prey" [Isa 8:1, Margin], the two chief points of his prophecies are intimated to the people, the judgments of the Lord on the people and the world, and yet His mercy to the elect.

His GARMENT of sackcloth (Isa 20:2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.

His HISTORICAL WORKS.--History, as written by the prophets, is retroverted prophecy. As the past and future alike proceed from the essence of God, an inspired insight into the past implies an insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographs of theirs; for example, Isaiah's life of Uzziah, 2Ch 26:22; also of Hezekiah, 2Ch 32:32; of these latter all that was important for all ages has been preserved to us, while the rest, which was local and temporary, has been lost.

The INSCRIPTION (Isa 1:1) applies to the whole book and implies that Isaiah is the author of the second part (the fortieth through sixty-sixth chapters), as well as of the first. Nor do the words, "concerning Judah and Jerusalem" [Isa 1:1], oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel" [Amo 1:1], though several prophecies follow against foreign nations. EWALD maintains that the fortieth through sixty-sixth chapters, though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (Isa 39:6), the latter begins with the coming redemption from it. The portion, the fortieth through forty-sixth chapters, has no heading of its own, a proof that it is closely connected with what precedes, and falls under the general heading in Isa 1:1. JOSEPHUS (The Antiquities of the Jews, 11. 1, sec. 1, 2) says that Cyrus was induced by the prophecies of Isaiah (Isa 44:28; Isa 45:1, Isa 45:13) to aid the Jews in returning and rebuilding the temple Ezr 1:1-11 confirms this; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus (Coresh). Moreover, subsequent prophets imitate this second portion, which EWALD assigns to later times; for example, compare Jer. 50:1-51:64 with Isaiah's predictions against Babylon [Isa. 13:1-14:23]. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament [2Ki 19:22; Psa 78:41; Psa 89:18; Jer 50:29; Jer 51:5], is a favorite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness in fulfilling the promises therein: Jeremiah borrows the expression from him. Also Ecclesiasticus 48:22-25 ("comforted"), quotes Isa 40:1 as Isaiah's. Luk 4:17 quotes Isa 61:1-2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.

The DEFINITENESS of the prophecies is striking: As in the second portion of isaiah, so in Mic 4:8-10, the Babylonian exile, and the deliverance from it, are foretold a hundred fifty years before any hostilities had arisen between Babylon and Judah. On the other hand, all the prophets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. EICHORN terms these prophecies "veiled historical descriptions," recognizing in spite of himself that they are more than general poetical fancies. The fifty-third chapter of Isaiah was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a suffering, Messiah.

Rationalists are so far right that THE PROPHECIES ARE ON A GENERAL BASIS whereby they are distinguished from soothsaying. They rest on the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by which the world is governed: that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is unchangeable. Without prophetism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such: they would have been unmeaning, isolated facts. Babylon was in Isaiah's days under Assyria; it had tried a revolt unsuccessfully: but the elements of its subsequent success and greatness were then existing. The Holy Ghost enlightened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which pagan success generates--and also Judah's restoration, as the covenant-people, with whom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Lev 10:3; Amo 3:2.

The USE OF THE PRESENT AND PRETERITE in prophecy is no proof that the author is later than Isaiah. For seers view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things that are not as though they were." Moreover, as in looking from a height on a landscape, hills seem close together which are really wide apart, so, in events foretold, the order, succession, and grouping are presented, but the intervals of time are overlooked. The time, however, is sometimes marked (Jer 25:12; Dan 9:26). Thus the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE LAW OF PROPHETIC SUGGESTION; yet no prophet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antitypical event, however, namely, Messiah's coming, is that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; for example, Cyrus (compare Isa 45:1 with Isa 53:1-12). In some cases he takes his stand in the midst of events between, for example, the humiliation of Jesus Christ, which he views as past, and His glorification, as yet to come, using the future tense as to the latter (compare Isa 53:4-9 with Isa 53:10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, definitely enough to create the general expectation of Him at the time that He was in fact born.

The CHALDÆISMS alleged against the genuineness of the second portion of Isaiah, are found more in the first and undoubted portion. They occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.

His SYMBOLS are few and simple, and his poetical images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachi are not exceptions; for, though void of bold images, their style, unlike Isaiah's, rises little above prose: a clear proof that our Isaiah was long before the exile.

Of VISIONS, strictly so called, he has but one, that in the sixth chapter; even it is more simple than those in later prophets. But he often gives SIGNS, that is, a present fact as pledge of the more distant future; God condescending to the feebleness of man (Isa 7:14; Isa 37:30; Isa 38:7).

The VARIETIES IN HIS STYLE do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence its tenderness of style, and frequent repetitions (Isa 40:1): for comforting exhortation uses many words; so also the many epithets added to the name of God, intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah; for example, "to be called" equivalent to to be: the repetition of the same words, instead of synonyms, in the parallel members of verses; the interspersing of his prophecies with hymns: "the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also compare Isa 65:25 with Isa 11:6.

The CHRONOLOGICAL ARRANGEMENT favors the opinion that Isaiah himself collected his prophecies into the volume; not Hezekiah's men, as the Talmud guesses from Pro 25:1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed together: with the termination of the Assyrian invasion (the thirty-sixth through thirty-ninth chapters) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.

The EXPECTATION OF MESSIAH is so strong in Isaiah, that JEROME To Paulinus calls his book not a prophecy, but the gospel: "He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Gen 49:10, as the Shiloh, or tranquillizer; also in Psalms 2, 45, 72, 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; the hundred tenth Psalm also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering, priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; whereas the first part, addressed to the whole people, dwells on Messiah's glory, the antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented by Judah, would not be overwhelmed by the surrounding nations.

His STYLE (HENGSTENBERG, Christology of the Old Testament,) is simple and sublime; in imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject.

The FORM is mostly that of Hebrew poetical parallelism, with, however, a freedom unshackled by undue restrictions.

JUDAH, the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48:22-25. Christ and the apostles quote no prophet so frequently.

JFB: Isaiah (Outline)

• PARABLE OF JEHOVAH'S VINEYARD. (Isa. 5:1-30)
• SIX DISTINCT WOES AGAINST CRIMES. (Isa. 5:8-23) (Lev 25:13; Mic 2:2). The jubilee restoration of possessions was intended as a guard against avarice.
• VISION OF JEHOVAH IN HIS TEMPLE. (Isa 6:1-13)
• PREDICTION OF THE ILL SUCCESS OF THE SYRO-ISRAELITISH INVASION OF JUDAH--AHAZ'S ALLIANCE WITH ASSYRIA, AND ITS FATAL RESULTS TO JUDEA--YET THE CERTAINTY OF FINAL PRESERVATION AND OF THE COMING OF MESSIAH. (Isa. 7:1-9:7)
• FATAL CONSEQUENCES OF AHAZ' ASSYRIAN POLICY. (Isa 7:17-25)
• THE COMING DESOLATE STATE OF THE LAND OWING TO THE ASSYRIANS AND EGYPTIANS. (Isa 7:21-25)
• CONTINUATION OF THE PROPHECY IN THE EIGHTH CHAPTER. (Isa 9:1-7)
• PROPHECY AS TO THE TEN TRIBES. (Isa. 9:8-10:4) Heading of the prophecy; (Isa 9:8-12), the first strophe.
• THANKSGIVING HYMN OF THE RESTORED AND CONVERTED JEWS. (Isa 12:1-6)
• THE THIRTEENTH THROUGH TWENTY-THIRD CHAPTERS CONTAIN PROPHECIES AS TO FOREIGN NATIONS.--THE THIRTEENTH, FOURTEENTH, AND TWENTY-SEVENTH CHAPTERS AS TO BABYLON AND ASSYRIA. (Isa. 13:1-22)
• CONFIRMATION OF THIS BY THE HEREFORETOLD DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27)
• A CHORUS OF JEWS EXPRESS THEIR JOYFUL SURPRISE AT BABYLON'S DOWNFALL. (Isa 14:4-8)
• THE SCENE CHANGES FROM EARTH TO HELL. (Isa 14:9-11)
• THE JEWS ADDRESS HIM AGAIN AS A FALLEN ONCE-BRIGHT STAR. (Isa 14:12-15)
• THE PASSERS-BY CONTEMPLATE WITH ASTONISHMENT THE BODY OF THE KING OF BABYLON CAST OUT, INSTEAD OF LYING IN A SPLENDID MAUSOLEUM, AND CAN HARDLY BELIEVE THEIR SENSES THAT IT IS HE. (Isa 14:16-20)
• GOD'S DETERMINATION TO DESTROY BABYLON. (Isa 14:21-23)
• A FRAGMENT AS TO THE DESTRUCTION OF THE ASSYRIANS UNDER SENNACHERIB. (Isa 14:24-27) In this verse the Lord's thought (purpose) stands in antithesis to the Assyrians' thoughts (Isa 10:7). (See Isa 46:10-11; 1Sa 15:29; Mal 3:6).
• PROPHECY AGAINST PHILISTIA. (Isa 14:28-32)
• THE FIFTEENTH AND SIXTEENTH CHAPTERS FORM ONE PROPHECY ON MOAB. (Isa 15:1-9)
• CONTINUATION OF THE PROPHECY AS TO MOAB. (Isa 16:1-14)
• CONTINUATION OF THE SUBJECT OF THE NINETEENTH CHAPTER, BUT AT A LATER DATE. CAPTIVITY OF EGYPT AND ETHIOPIA. (Isa 20:1-6)
• REPETITION OF THE ASSURANCE GIVEN IN THE THIRTEENTH AND FOURTEENTH CHAPTERS TO THE JEWS ABOUT TO BE CAPTIVES IN BABYLON, THAT THEIR ENEMY SHOULD BE DESTROYED AND THEY BE DELIVERED. (Isa 21:1-10)
• A PROPHECY TO THE IDUMEANS WHO TAUNTED THE AFFLICTED JEWS IN THE BABYLONISH CAPTIVITY. (Isa 21:11-12)
• PROPHECY THAT ARABIA WOULD BE OVERRUN BY A FOREIGN FOE WITHIN A YEAR. (Isa 21:13-17)
• PROPHECY AS TO AN ATTACK ON JERUSALEM. (Isa 22:1-14)
• PROPHECY THAT SHEBNA SHOULD BE DEPOSED FROM BEING PREFECT OF THE PALACE, AND ELIAKIM PROMOTED TO THE OFFICE. (Isa 22:15-25)
• PROPHECY RESPECTING TYRE. (Isa. 23:1-18)
• THE LAST TIMES OF THE WORLD IN GENERAL, AND OF JUDAH AND THE CHURCH IN PARTICULAR. (Isa. 24:1-23)
• CONTINUATION OF THE TWENTY-FOURTH CHAPTER. THANKSGIVING FOR THE OVERTHROW OF THE APOSTATE FACTION, AND THE SETTING UP OF JEHOVAH'S THRONE ON ZION. (Isa 25:1-12)
• CONNECTED WITH THE TWENTY-FOURTH AND TWENTY-FIFTH CHAPTERS. SONG OF PRAISE OF ISRAEL AFTER BEING RESTORED TO THEIR OWN LAND. (Isa. 26:1-21)
• CONTINUATION OF THE TWENTY-FOURTH, TWENTY-FIFTH, AND TWENTY-SIXTH CHAPTERS. (Isa 27:1-13)
• COMING INVASION OF JERUSALEM: ITS FAILURE: UNBELIEF OF THE JEWS. (Isa. 29:1-24)
• THE THIRTIETH THROUGH THIRTY-SECOND CHAPTERS REFER PROBABLY TO THE SUMMER OF 714 B.C., AS THE TWENTY-NINTH CHAPTER TO THE PASSOVER OF THAT YEAR. (Isa. 30:1-32)
• THE CHIEF STRENGTH OF THE EGYPTIAN ARMIES LAY IN THEIR CAVALRY. (Isa 31:1-9)
• MESSIAH'S KINGDOM; DESOLATIONS, TO BE SUCCEEDED BY LASTING PEACE, THE SPIRIT HAVING BEEN POURED OUT. (Isa. 32:1-20)
• JUDGMENT ON IDUMEA. (Isa. 34:1-17) All creation is summoned to hear God's judgments (Eze 6:3; Deu 32:1; Psa 50:4; Mic 6:1-2), for they set forth His glory, which is the end of creation (Rev 15:3; Rev 4:11).
• CONTINUATION OF THE PROPHECY IN THE THIRTY-FOURTH CHAPTER. (Isa 35:1-10)
• SENNACHERIB'S INVASION; BLASPHEMOUS SOLICITATIONS; HEZEKIAH IS TOLD OF THEM. (Isa. 36:1-22)
• CONTINUATION OF THE NARRATIVE IN THE THIRTY-SIXTH CHAPTER. (Isa. 37:1-38)
• HEZEKIAH'S SICKNESS; PERHAPS CONNECTED WITH THE PLAGUE OR BLAST WHEREBY THE ASSYRIAN ARMY HAD BEEN DESTROYED. (Isa. 38:1-22)
• HEZEKIAH'S ERROR IN THE DISPLAY OF HIS RICHES TO THE BABYLONIAN AMBASSADOR. (Isa 39:1-8)
• SECOND PART OF THE PROPHECIES OF ISAIAH. (Isa. 40:1-31)
• ADDITIONAL REASONS WHY THE JEWS SHOULD PLACE CONFIDENCE IN GOD'S PROMISES OF DELIVERING THEM; HE WILL RAISE UP A PRINCE AS THEIR DELIVERER, WHEREAS THE IDOLS COULD NOT DELIVER THE HEATHEN NATIONS FROM THAT PRINCE. (Isa. 41:1-29) (Zec 2:13). God is about to argue the case; therefore let the nations listen in reverential silence. Compare Gen 28:16-17, as to the spirit in which we ought to behave before God.
• MESSIAH THE ANTITYPE OF CYRUS. (Isa. 42:1-25)
• CONTINUATION OF THE PREVIOUS CHAPTER. (Isa. 44:1-28)
• BABYLON'S IDOLS COULD NOT SAVE THEMSELVES, MUCH LESS HER. BUT GOD CAN AND WILL SAVE ISRAEL: CYRUS IS HIS INSTRUMENT. (Isa 46:1-13)
• THE DESTRUCTION OF BABYLON IS REPRESENTED UNDER THE IMAGE OF A ROYAL VIRGIN BROUGHT DOWN IN A MOMENT FROM HER MAGNIFICENT THRONE TO THE EXTREME OF DEGRADATION. (Isa. 47:1-15)
• THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS. (Isa 48:1-5). (Isa. 48:1-22)
• SIMILAR TO CHAPTER 42. (Isa 49:1-9). (Isa. 49:1-26)
• THE JUDGMENTS ON ISRAEL WERE PROVOKED BY THEIR CRIMES, YET THEY ARE NOT FINALLY CAST OFF BY GOD. (Isa 50:1-11)
• ENCOURAGEMENT TO THE FAITHFUL REMNANT OF ISRAEL TO TRUST IN GOD FOR DELIVERANCE, BOTH FROM THEIR LONG BABYLONIAN EXILE, AND FROM THEIR PRESENT DISPERSION. (Isa. 51:1-23)
• FIRST THROUGH THIRTEEN VERSES CONNECTED WITH FIFTY-FIRST CHAPTER. (Isa. 52:1-15)
• MAN'S UNBELIEF: MESSIAH'S VICARIOUS SUFFERINGS, AND FINAL TRIUMPH FOR MAN. (Isa 53:1-12)
• THE FRUIT OF MESSIAH'S SUFFERINGS, AND OF ISRAEL'S FINAL PENITENCE AT HER PAST UNBELIEF (Isa 53:6): HER JOYFUL RESTORATION AND ENLARGEMENT BY JEHOVAH, WHOSE WRATH WAS MOMENTARY, BUT HIS KINDNESS EVERLASTING. (Isa. 54:1-17)
• THE CALL OF THE GENTILE WORLD TO FAITH THE RESULT OF GOD'S GRACE TO THE JEWS FIRST. (Isa 55:1-13)
• THE PREPARATION NEEDED ON THE PART OF THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM OF GOD. (Isa 56:1-12)
• THE PEACEFUL DEATH OF THE RIGHTEOUS FEW: THE UNGODLINESS OF THE MANY: A BELIEVING REMNANT SHALL SURVIVE THE GENERAL JUDGMENTS OF THE NATION, AND BE RESTORED BY HIM WHO CREATES PEACE. (Isa. 57:1-21)
• REPROOF OF THE JEWS FOR THEIR DEPENDENCE ON MERE OUTWARD FORMS OF WORSHIP. (Isa 58:1-14)
• THE PEOPLE'S SIN THE CAUSE OF JUDGMENTS: THEY AT LAST OWN IT THEMSELVES: THE REDEEMER'S FUTURE INTERPOSITION IN THEIR EXTREMITY. (Isa. 59:1-21)
• ISRAEL'S GLORY AFTER HER AFFLICTION. (Isa. 60:1-22)
• MESSIAH'S OFFICES: RESTORATION OF ISRAEL. (Isa 61:1-11)
• INTERCESSORY PRAYERS FOR ZION'S RESTORATION, ACCOMPANYING GOD'S PROMISES OF IT, AS THE APPOINTED MEANS OF ACCOMPLISHING IT. (Isa 62:1-12)
• MESSIAH COMING AS THE AVENGER, IN ANSWER TO HIS PEOPLE'S PRAYERS. (Isa. 63:1-19)
• TRANSITION FROM COMPLAINT TO PRAYER. (Isa 64:1-12)
• GOD'S REPLY IN JUSTIFICATION OF HIS DEALINGS WITH ISRAEL. (Isa. 65:1-25)
• THE HUMBLE COMFORTED, THE UNGODLY CONDEMNED, AT THE LORD'S APPEARING: JERUSALEM MADE A JOY ON EARTH. (Isa. 66:1-24)

TSK: Isaiah (Book Introduction)

Isaiah has, with singular propriety, been denominated the Evangelical Prophet, on account of the number and variety of his prophecies concerning the advent and character, the ministry and preaching, the sufferings and death, and the extensive and permanent kingdom of the Messiah. So explicit and determinate are his predictions, as well as so numerous, that he seems to speak rather of things past than of events yet future; and he may be rather called an evangelist than a prophet. Though later critics, especially those on the continent, have expended much labour and learning in order to rob the prophet of his title; yet no one, whose mind is unprejudiced, can be at a loss in applying select portions of these prophecies to the mission and character of Jesus Christ, and to the events in his history which they are cited to illustrate by the sacred writers of the New Testament. In fact, his prophecies concerning the Messiah seem almost to anticipate the Gospel history; so clearly do they predict his Divine character. (Compare Isa 7:14 with Mat 1:18-23, and Luk 1:27-35; see Isa 6:1-13; Isa 9:6; Isa 35:4; Isa 40:5, Isa 40:9, Isa 40:19; Isa 42:6-8; compare Isa 61:1, with Luk 4:18; see Isa 62:11; Isa 63:1-4); his miracles (Isa 35:5, Isa 35:6); his peculiar character and virtues (Isa 11:2, Isa 11:3; Isa 40:11; Isa 43:1-3); his rejection (Compare Isa 6:9-12 with Mar 13:14; see Isa 7:14, Isa 7:15; Isa 53:3); his sufferings for our sins (Isa 50:6; Isa 53:4-11); his death and burial (Isa 53:8, Isa 53:9); his victory over death (Isa 25:8; Isa 53:10, Isa 53:12); his final glory (Isa 49:7, Isa 49:22, 33; Isa 52:13-15; Isa 53:4, Isa 53:5); and the establishment, increase, and perfection of his kingdom (Isa 2:2-4; Isa 9:2, Isa 9:7; Isa 11:4-10; Isa 16:5; Isa 29:18-24; Isa 32:1; Isa 40:4, Isa 40:5; Isa 42:4; Isa 46:13; Isa 49:9-13; Isa 51:3-6; Isa 53:6-10; Isa 55:1-3; Isa 59:16-21; 60; Isa 61:1-5; Isa 65:25); each specifically pointed out, and pourtrayed with the most striking and discriminating characters. It is impossible, indeed, to reflect on these, and on the whole chain of his illustrious prophecies, and not be sensible that they furnish the most incontestable evidence in support of Christianity. The style of Isaiah has been universally admired as the most perfect model of elegance and sublimity; and as distinguished for all the magnificence, and for all the sweetness of the Hebrew language.

TSK: Isaiah 43 (Chapter Introduction)

Overview

Isa 43:1, The Lord comforts the church with his promises; Isa 43:8, He appeals to the people for witness of his omnipotency; Isa 43:14, He foretells them the destruction of Babylon, Isa 43:18. and his wonderful deliverance of his people; Isa 43:22, He reproves the people as inexcusable.

Poole: Isaiah (Book Introduction)

THE ARGUMENT

THE teachers of the ancient church were of two sorts:

1. Ordinary, the priests and Levites.

2. Extraordinary, the prophets. These were immediately called by God, and inspired, as with other singular gifts and graces, so particularly with a supernatural knowledge of Divine mysteries, and of future things, and invested by God with an authority superior not only to the ordinary teachers of the church, but in some sort even to the civil powers of the nation. These holy prophets, whose writings are contained in the sacred Scripture, are sixteen. Of these Isaiah is first in place, and, as may seem probable, in time also. But undoubtedly he was contemporary with Hosea, whom others suppose to have been before him. Compare Isa 1:1 , with Hos 1:1 . The Jews tell us that he was of the blood royal of Judah, which is uncertain. But undoubtedly he was the prince of all the prophets, whether we consider the great extent and variety of his prophecies, the excellency and sublimity of those mysteries which were revealed to him and by him, the majesty and elegancy of his style, or the incomparable liveliness and power of his sermons. He doth so evidently and fully describe the person, and offices, and sufferings, and kingdom of Christ, that some of the ancients called him the fifth evangelist. And it is observed, that there are more testimonies and quotations in the New Testament taken out of Isaiah than out of all the other prophets.

Poole: Isaiah 43 (Chapter Introduction)

CHAPTER 43

Promises to protect and enlarge the church, Isa 43:1-7 . God appealeth to them as witnesses of his power and knowledge, Isa 43:8-13 . He foretelleth them the destruction of Babylon, and a new deliverance of his people, Isa 43:14-21 ; whose sins, Isa 43:22-24 , against God’ s mercies, render them inexcusable, Isa 43:25-28 .

MHCC: Isaiah (Book Introduction)

Isaiah prophesied in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. He has been well called the evangelical prophet, on account of his numerous and full prophesies concerning the coming and character, the ministry and preaching, the sufferings and death of the Messiah, and the extent and continuance of his kingdom. Under the veil of the deliverance from Babylon, Isaiah points to a much greater deliverance, which was to be effected by the Messiah; and seldom does he mention the one, without alluding at the same time to the other; nay, he is often so much enraptured with the prospect of the more distant deliverance, as to lose sight of that which was nearer, and to dwell on the Messiah's person, office, character, and kingdom.

MHCC: Isaiah 43 (Chapter Introduction)

(Isa 43:1-7) God's unchangeable love for his people.

(Isa 43:8-13) Apostates and idolaters addressed.

(Isa 43:14-21) The deliverance from Babylon, and the conversion of the Gentiles.

(Isa 43:22-28) Admonition to repent of sin.

Matthew Henry: Isaiah (Book Introduction)

An Exposition, With Practical Observations, of The Book of the Prophet Isaiah

Prophet is a title that sounds very great to those that understand it, though, in the eye of the world, many of those that were dignified with it appeared very mean. A prophet is one that has a great intimacy with Heaven and a great interest there, and consequently a commanding authority upon earth. Prophecy is put for all divine revelation (2Pe 1:20, 2Pe 1:21), because that was most commonly by dreams, voices, or visions, communicated to prophets first, and by them to the children of men, Num 12:6. Once indeed God himself spoke to all the thousands of Israel from the top of Mount Sinai; but the effect was so intolerably dreadful that they entreated God would for the future speak to them as he had done before, by men like themselves, whose terror should not make them afraid, nor their hands be heavy upon them, Job 33:7. God approved the motion ( they have well said, says he, Deu 5:27, Deu 5:28), and the matter was then settled by consent of parties, that we must never expect to hear from God any more in that way, but by prophets, who received their instructions immediately from God, with a charge to deliver them to his church. Before the sacred canon of the Old Testament began to be written there were prophets, who were instead of Bibles to the church. Our Saviour seems to reckon Abel among the prophets, Mat 23:31, Mat 23:35. Enoch was a prophet; and by him that was first in prediction which is to be last in execution - the judgment of the great day. Jud 1:14, Behold, the Lord comes with his holy myriads. Noah was a preacher of righteousness. God said of Abraham, He is a prophet, Gen 20:7. Jacob foretold things to come, Gen 49:1. Nay, all the patriarchs are called prophets. Psa 105:15, Do my prophets no harm. Moses was, beyond all comparison, the most illustrious of all the Old Testament prophets, for with him the Lord spoke face to face, Deu 34:10. He was the first writing prophet, and by his hand the first foundations of holy writ were laid. Even those that were called to be his assistants in the government had the spirit of prophecy, such a plentiful effusion was there of that spirit at that time, Num 11:25. But after the death of Moses, for some ages, the Spirit of the Lord appeared and acted in the church of Israel more as a martial spirit than as a spirit of prophecy, and inspired men more for acting than speaking. I mean in the time of the judges. We find the Spirit of the Lord coming upon Othniel, Gideon, Samson, and others, for the service of their country, with their swords, not with their pens. Messages were then sent from heaven by angels, as to Gideon and Manoah, and to the people, Jdg 2:1. In all the book of judges there is never once mention of a prophet, only Deborah is called a prophetess. Then the word of the Lord was precious; there was no open vision, 1Sa 3:1. They had the law of Moses, recently written; let them study that. But in Samuel prophecy revived, and in him a famous epocha, or period of the church began, a time of great light in a constant uninterrupted succession of prophets, till some time after the captivity, when the canon of the Old Testament was completed in Malachi, and then prophecy ceased for nearly 400 years, till the coming of the great prophet and his forerunner. Some prophets were divinely inspired to write the histories of the church. But they did not put their names to their writings; they only referred for proof to the authentic records of those times, which were known to be drawn up by prophets, as Gad, Iddo, etc. David and others were prophets, to write sacred songs for the use of the church. After them we often read of prophets sent on particular errands, and raised up for special public services, among whom the most famous were Elijah and Elisha in the kingdom of Israel. But none of these put their prophecies in writing, nor have we any remains of them but some fragments in the histories of their times; there was nothing of their own writing (that I remember) but one epistle of Elijah's, 2Ch 21:12. But towards the latter end of the kingdoms of Judah and Israel, it pleased God to direct his servants the prophets to write and publish some of their sermons, or abstracts of them. The dates of many of their prophecies are uncertain, but the earliest of them was in the days of Uzziah king of Judah, and Jeroboam the second, his contemporary, king of Israel, about 200 years before the captivity, and not long after Joash had slain Zechariah the son of Jehoiada in the courts of the temple. If they begin to murder the prophets, yet they shall not murder their prophecies; these shall remain as witnesses against them. Hosea was the first of the writing prophets; and Joel, Amos, and Obadiah, published their prophecies about the same time. Isaiah began some time after, and not long; but his prophecy is placed first, because it is the largest of them all, and has most in it of him to whom all the prophets bore witness; and indeed so much of Christ that he is justly styled the Evangelical Prophet, and, by some of the ancients, a fifth Evangelist. We shall have the general title of this book (Isa 1:1) and therefore shall here only observe some things,

I. Concerning the prophet himself. He was (if we may believe the tradition of the Jews) of the royal family, his father being (they say) brother to king Uzziah. He was certainly much at court, especially in Hezekiah's time, as we find in his story, to which many think it is owing that his style is more curious and polite than that of some other of the prophets, and, in some places, exceedingly lofty and soaring. The Spirit of God sometimes served his own purpose by the particular genius of the prophet; for prophets were not speaking trumpets, through which the Spirit spoke, but speaking men, by whom the Spirit spoke, making use of their natural powers, in respect both of light and flame, and advancing them above themselves.

II. Concerning the prophecy. It is transcendently excellent and useful; it was so to the church of God then, serving for conviction of sin, direction in duty, and consolation in trouble. Two great distresses of the church are here referred to, and comfort prescribed in reference to them, that by Sennacherib's invasion, which happened in his own time, and that of the captivity in Babylon, which happened long after; and in the supports and encouragements laid up for each of these times of need we find abundance of the grace of the gospel. There are not so many quotations in the gospels out of any, perhaps not out of all, the prophecies of the Old Testament, as out of this; nor such express testimonies concerning Christ, witness that of his being born of a virgin (ch. 7) and that of his sufferings, Isa 53:1-12. The beginning of this book abounds most with reproofs for sin and threatenings of judgment; the latter end of it is full of wood words and comfortable words. This method the Spirit of Christ took formerly in the prophets and does still, first to convince and then to comfort; and those that would be blessed with the comforts must submit to the convictions. Doubtless Isaiah preached many sermons, and delivered many messages to the people, which are not written in this book, as Christ did; and probably these sermons were delivered more largely and fully than they are here related, but so much is left on record as Infinite Wisdom thought fit to convey to us on whom the ends of the world have come; and these prophecies, as well as the histories of Christ, are written that we might believe on the name of the Son of God, and that, believing, we might have life through his name; for to us is the gospel here preached as well as unto those that lived then, and more clearly. O that it may be mixed with faith!

Matthew Henry: Isaiah 43 (Chapter Introduction)

The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are, I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it (Isa 43:1-7). II. A challenge to idols to vie with the omniscience and omnipotence of God (Isa 43:8-13). III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt (Isa 43:14-21). IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy (Isa 43:22-28).

Constable: Isaiah (Book Introduction)

Introduction

Title and writer

The title of this book of the Bible, as is true of the other prophetical books, comes from its writer. The book claims to have come from Isaiah (1:1; 2:1; 7:3; 13:1; 20:2; 37:2, 6, 21; 38:1, 4, 21; 39:3, 5, 8), and Jesus Christ and the apostles quoted him as being the writer at least 21 times, more often than they quoted all the other writing prophets combined.¹ The name of Isaiah, the son of Amoz, is the only one connected with the book in any of the Hebrew manuscripts or ancient versions. Josephus, the Jewish historian who wrote at the end of the first century A.D., believed that Isaiah wrote this book. He said that Cyrus read the prophecies that Isaiah had written about him and wished to fulfill them.²

There is no record of any serious scholar doubting the Isaianic authorship of the entire book before the twelfth century when Ibn Ezra, a Jewish commentator, did so. With the rise of rationalism, however, some German scholars took the lead in questioning it in the late eighteenth century. They claimed that the basis for their new view was the differences in style, content, and emphases in the various parts of the prophecy. Many scholars have noted that it is not really the text itself that argues for multiple authorship as much as the presence of predictive prophecy in chapters 40-66, which antisupernaturalistic critics try to explain away.³ At first, there seemed to these critics to have been two writers whose respective emphases on judgment in chapters 1-39 and consolation in chapters 40-66 pointed to two separate writers, Isaiah and "Deutero-Isaiah." With further study, a theory of three writers ("Trito-Isaiah") emerged because of the differences between chapters 40-55 and 56-66. These critics sensed addresses to three different historical settings in these three parts of the book: Isaiah's lifetime (ca. 739-701 B.C.; chs. 1-39), the Babylonian exile (ca. 605-539 B.C.; chs. 40-55), and the return (ca. 539-400 B.C.; chs. 56-66).⁴

"Along with what is known as the JEDP theory of the origins of the Pentateuch, the belief in the multiple authorship of the book of Isaiah is one of the most generally accepted dogmas of biblical higher criticism today."⁵

However, internal and external evidence points to the unity of authorship. The title for God, "holy one of Israel," which reflects the deep impression that Isaiah's vision in chapter 6 made on him, occurs 12 times in chapters 1-39 and 14 times in chapters 40-66 but only seven times elsewhere in the entire Old Testament. Other key phrases, passages, words, themes, and motifs likewise appear in both parts of the book. Jewish tradition uniformly attributed the entire book to Isaiah as did Christian tradition until the eighteenth century. The Isaiah Dead Sea Scroll, the oldest copy of Isaiah that we have, dating from the second century B.C., has chapter 40 beginning in the same column in which chapter 39 ends.⁶

Isaiah was arguably the greatest of four prophets who lived and wrote toward the end of the eighth century. Amos and Hosea ministered in the northern kingdom of Israel at this time, and Micah and Isaiah served in Judah.⁷ Isaiah's name, "The Lord (Yahweh) is salvation," meaning the Lord is the source of salvation, symbolized his message.

". . . in that one name is compressed the whole contents of the book!"⁸

Isaiah lived in Jerusalem, and that capital city features prominently in his prophecies. His easy access to the court and Judah's kings, revealed in his book, suggests that he ministered to the kings of Judah and may have had royal blood in his veins. Jewish tradition made him the cousin of King Uzziah. His communication gifts and his political connections, whatever those may have been, gave him an opportunity to reach the whole nation of Judah. The prophet was married and had at least two sons to whom he gave names that also summarized major themes of his prophecies (8:18): Shearjashub (a remnant shall return, 7:3), and Maher-shalal-hash-baz (hastening to the spoil, 8:3).

Isaiah received his call to prophetic ministry in the year that King Uzziah died (740 B.C.; ch. 6). He responded enthusiastically to this privilege even though he knew from the outset that his ministry would be fruitless and discouraging (6:9-13). His wife was a prophetess (8:3) probably in the sense that she was married to a prophet; we have no record that she prophesied herself. Isaiah also trained a group of disciples who gathered around him (8:16). His vision of God, which he received at the beginning of his ministry, profoundly influenced Isaiah's whole view of life as well as his prophecies, as is clear from what he wrote.⁹

The prophet had a very broad appreciation of the political situation in which he lived. He demonstrated awareness of all the nations around his homeland. Judah and Jerusalem were the focal points of his prophecies, but he saw God's will for them down the corridors of time as well as in his own day. He saw that the kingdom that God would establish through His Messiah would include all people. He was a true patriot who denounced evils in his land as well as giving credit where that was due. He condemned religious cults yet remained neutral politically. His understanding of theology was profound. He set forth the wonder and grandeur of Yahweh more ably than any other biblical writer. As a writer, Isaiah is without a peer among the Old Testament prophets. He was a poetic artist who employed a large vocabulary and many literary devices to express his thoughts beautifully and powerfully. Most of his prophecies appear to have been messages that he delivered, which means that he was probably also a powerful orator.

There is no historical record of Isaiah's death. Jewish tradition held that he suffered martyrdom under King Manasseh (697-642 B.C.) because of his prophesying. The early church father Justin Martyr (ca. A.D. 150) wrote that the Jews sawed him to death with a wooden saw (cf. Heb. 11:37).¹⁰ Another ancient source says he took refuge in a hollow tree, but his persecutors discovered and extracted him. This may account for the unusual method of his execution.

Historical Background and Date

Isaiah ministered during the reigns of four Judean kings (1:1): Uzziah (792-740 B.C.), Jotham (750-732 B.C.), Ahaz (735-715 B.C.), and Hezekiah (715-686 B.C.).¹¹ The prophet began his ministry in the year that King Uzziah (or Azariah) died, namely, 740 or 739 B.C. (6:1).

During Uzziah's reign Judah enjoyed peace because of her surrounding nations' lack of antagonism and hostility. However, in 745 B.C. Tiglath-pileser III mounted the throne of Assyria and began to expand his empire. His three successors (Shalmaneser V, Sargon II, and Sennacherib) proved equally ambitious. Aram (Syria) and Israel (Ephraim) felt the pressure of Assyrian expansion before Judah did, but in King Ahaz's reign Judah had to make a crucial decision regarding her relationship to Assyria. Isaiah played a major role in that decision.

A second major crisis arose during the reign of King Hezekiah. By this time Babylon had defeated Assyria, and it was also expanding aggressively in Judah's direction. Again Isaiah played a major part in the decision about how Judah would respond to this threat.

". . . Isaiah exercised his prophetic ministry at a time of unique significance, a time in which it was of utmost importance to realize that salvation could not be obtained by reliance upon man but only from God Himself. For Israel it was the central or pivotal point of history between Moses and Christ. The old world was passing and an entirely new order of things was beginning to make its appearance. Where would Israel stand in that new world? Would she be the true theocracy, the light to lighten the Gentiles, or would she fall into the shadow by turning for help to the nations which were about her?"¹²

Sennacherib outlived Hezekiah, who died in 686 B.C., and Isaiah recorded the death of Sennacherib in 681 B.C. (37:38). Just how long the prophet ministered after that event is impossible to determine, but he must have prophesied for at least 60 years. However the bulk of the material in his book derives from the first 50 of those years (ca. 740-690 B.C.).

Important dates for Isaiah
Years	Events
745	Tiglath-pileser III of Assyria begins his reign
740	Uzziah of Judah dies; Isaiah begins his ministry
735	Ahaz of Judah begins his co-regency with Jotham; Pekah of Israel and Rezin of Aramea ally against Assyria
733-32	Tiglath-pileser invades Aramea and Israel
732	Damascus falls; Pekah and Rezin die; Jotham dies
727	Tiglath-pileser dies
722	Samaria falls; Shalmaneser V of Assyria dies and Sargon II begins to reign
715	Ahaz dies and Hezekiah begins his reign
711	Sargon attacks Ashdod and returns to Assyria
710	Sargon attacks Babylon
705	Sargon dies
701	Sennacherib of Assyria defeats Egypt at Eltekah and departs from Jerusalem; Merodach-baladan of Babylon sends messengers to visit Hezekiah
697	Manasseh of Judah begins his co-regency
690	Tirhakah of Egypt begins his reign
689	Sennacherib of Assyria defeats Babylon
686	Hezekiah dies
681	Sennacherib of Assyria dies and Esarhaddon begins to reign
671	Esarhaddon imports foreigners into Israel and defeats Egypt
612	Nineveh falls to Babylon
609	Nabopolassar of Babylon defeats Assyria and Assyria falls
605	Nebuchadnezzar of Babylon defeats Egypt at Carchemish; first deportation of Judahites to Babylon
597	Second deportation of Judahites to Babylon
586	Jerusalem falls to Nebuchadnezzar
559	Cyrus II of Persia begins to reign
539	Cyrus overthrows Babylon
538	Cyrus issues his decree allowing Jews to return to Palestine
530	Cyrus dies
518	Darius Hystaspes of Persia destroys Babylon

Audience and purpose

Isaiah ministered and wrote to the people of Jerusalem and Judah. His task was to explain to these chosen people that the old world order was passing away and that the new order, controlled by Gentile world empires that sought to swallow Judah up, required a new commitment to trust and obey Yahweh as His servant. The Assyrian threat called for this new dedication. This was a theological even more than a historical and political crisis for Judah. It raised many questions that Isaiah addressed.

"Is God truly the Sovereign of history if the godless nations are stronger than God's nation? Does might make right? What is the role of God's people in the world? Does divine judgment mean divine rejection? What is the nature of trust? What is the future of the Davidic monarchy? Are not the idols stronger than God and therefore superior to him?"¹³

The far-reaching nature of these questions called for reference to the future, which Isaiah revealed from the Lord. The Northern Kingdom had made the wrong commitment, which Amos announced, but the Southern Kingdom still had an opportunity to trust Yahweh and live.

"Stated briefly, the purpose of Isaiah is to display God's glory and holiness through His judgment of sin and His deliverance and blessing of a righteous remnant."¹⁴

Theology

The Book of Isaiah, the third longest book in the Bible after Psalms and Jeremiah, deals with as broad a range of theology as any book in the Old Testament. In this respect it is similar to Romans. However, there are four primary doctrines, all arising out of the prophet's personal experience with God in his call (ch. 6), that receive the most emphasis. These are God, man and the world, sin, and redemption.

Isaiah presented God as great, transcendently separate, authoritative, omnipotent, majestic, holy, and morally and ethically perfect. In contrast, he described sarcastically the stupidity of idolatry. God creates history as well as the cosmos, and He has a special relationship with Israel among the nations. The adjective "holy" (Heb. qadosh) describes God 33 times in Isaiah and only 26 times in the rest of the Old Testament. It is the primary attribute of God that this prophet stressed.

Isaiah showed the tremendous value that God places on humanity and the world but also the folly of pride and unbelief. Assuming pretensions to significance leads to insignificance for the creation, but giving true significance to God results in glory for humanity and the world. As all the other eighth-century prophets, Isaiah condemned injustice.

Sin is rebellion for Isaiah that springs from pride. The book begins and ends on this note (1:2; 66:24). All the evil in the world results from man's refusal to accept Yahweh's lordship. The prophet repeatedly showed how foolish such rebellion is. It not only affects man himself but also his environment. God's response to sin is judgment if people continue to rebel against Him, but He responds with redemption if they abandon self-trust and depend on Him. Sin calls for repentance, and forgiveness for the penitent is available.

God's judgment, the outworking of the personal rage of offended deity, takes many forms: natural disaster, military defeat, and disease being a few, but they all come from God's hand ultimately. The means of salvation can only be through God's activity. Substitutionary atonement makes possible God's announcement of pardon and redemption. This redemption comes through the promised Messiah ultimately, the Lord's anointed king. The goal of redemption is not just deliverance from sin's guilt but the sharing of God's character and fellowship. Salvation could only come to God's people as they accepted the role of servant. Deliverance cannot come to man through his own effort, but he must look to God alone for it. His emphasis on salvation has earned Isaiah the title of evangelist of the Old Testament.

Isaiah is strongly eschatological. In many passages the prophet dealt with the future destiny of Israel and the Gentiles. He wrote more than any other prophet of the great kingdom into which the Israelites would enter under Messiah's rule.

"We stand precisely on 56:1, looking back to the work of the Servant (now fulfilled in the person, life, death and resurrection of the Lord Jesus) and looking forward to the coming of the Anointed Conqueror."¹⁵

Isaiah's emphasis on the coming Messiah is second only to the Psalms in the Old Testament in terms of its fullness and variety. God revealed more about the coming Messiah to Isaiah than He did to any other Old Testament character. Messianic themes in Isaiah include the branch, the stone (refuge), light, child, king, and especially servant. In some of the passages in Isaiah, Israel is the servant of the Lord that is in view, in others the faithful remnant in Israel is the servant, and in still others a future individual, the Messiah, must be in view. As Matthew clarified, Jesus Christ was the fulfillment of what God intended the Israelites to be (Matt. 2:15; cf. Hos. 11:1-2).

"What is the overarching theme of OT theology? Perhaps it is the covenant. Here in Isaiah, God's special relationship with Israel is presupposed throughout. Perhaps it is the kingdom of God. The whole structure of the book brings out the implications of God's sovereign control of things in the interests of his kingdom. Perhaps it is promise and fulfillment. Here we see time and again the word of divine authority being fulfilled and further fulfillment thereby pledged. Perhaps it is simply God himself, Israel's Holy One. This book is one long exposition of the implications--for Israel and the world--of who and what he is. So this great prophecy--its whole structure unified by its teaching about the Holy One of Israel, who is true to his word, faithful to his covenant, and pursues the establishment of his kingdom--is a classic disclosure of the very heart of the OT faith."¹⁶

"The theological message of the book may be summarized as follows: The Lord will fulfill His ideal for Israel by purifying His people through judgment and then restoring them to a renewed covenantal relationship. He will establish Jerusalem (Zion) as the center of His worldwide kingdom and reconcile once hostile nations to Himself."¹⁷

Genre and interpretation

The book is a compilation of the visions that Isaiah received from the Lord. He presented this revelation as messages and compiled them into their present form. His disciples may have put finishing touches on the collection under divine inspiration. Most of the book is poetic in form, the prophet having been lifted up in his spirit as he beheld and recorded what God revealed to him. Much of the content is eschatological and therefore prophetic, though most of the ministry of the prophets, including Isaiah, was forth telling rather than foretelling. Much of what is eschatological is also apocalyptic, dealing with the final climax of history in the future. These portions bear the marks of that type of literature: symbols, analogies, and various figures of speech.¹⁸

Students of Isaiah have difficulty understanding the eschatological portions of the book. Some believe that we should look for a literal fulfillment of everything predicted. Others believe that when Isaiah spoke of Israel and Jerusalem he was referring to the church. More literal interpretation results in a premillennial understanding of prophecy whereas spiritualization results in an amillennial or postmillennial understanding. The problem with taking every prophecy literally is that in many places the prophet used metaphors and other figures of speech to describe his meaning; what he wrote does not describe exactly what he meant. The problem with spiritualizing all the prophecies is that the New Testament teaches that Israel will have a future in God's plans as Israel (Rom. 11:26-27). The church will not replace Israel though the church does participate in some of the blessing promised to Israel. The most satisfying position, for me, is to interpret Isaiah as literally as seems legitimate in view of other divine revelation while at the same time remembering that some of what appears to be literal description may in fact be metaphorical. This is the approach taken by most premillennialists.

"Surely God may be expected to have one basic meaning in what he says. This is true, but just as human speech, especially when it is poetical, may suggest further levels of significance beyond the meaning conveyed by the passage in its context, so may the Word of God."¹⁹

Structure

Occasional time references scattered throughout the book indicate that Isaiah arranged his prophecies in a basically chronological order (cf. 6:1; 7:1; 14:28; 20:1; 36:1; 37:38). However, they are not completely chronological. More fundamentally, Isaiah arranged his prophecies as an anthology in harmony with a unifying principle. That organizing principle seems to be that God's people should view all of life in the light of God's reality and should therefore orient themselves to Him appropriately, namely, as His servants.

Isaiah built a huge mosaic out of his prophecies and used pre-exilic material to serve pre-exilic, exilic, post-exilic, and eschatological ends. It is not unreasonable to assume that after Isaiah had completed what we now have in chapters 1-39 he received new revelations from God along a different line that led him to adopt the somewhat different style that is characteristic of the last part of the book. The first part deals primarily with the threat of Assyria and the second (chs. 40-66) with that of Babylonia, with chapters 36-39 forming a transition. Chapters 1-5 are an introduction to the whole collection of messages. Chapters 6 and 53 are the key chapters because they provide the most concise answers to the great questions raised in the book. The book contains many extended doublets: repetition of the same truth in the same consecutive steps.

Message²⁰

In contrast to the New Testament prophets, Isaiah had very little to say about an individual's relationship with God. His concern was more the relationship of God's people as a whole to the Lord, specifically the nation of Israel's relationship to God. This is true of most of the Old Testament writing prophets. Isaiah focused on Israel's past, her present, her near future, and her distant future. He also gave considerable attention to the fate of the Gentile nations.

In the first section of the book, Isaiah insists that judgment is necessary before there can be peace. He was not referring to judgment beyond this life, judgment when we die. He was dealing with judgment here and now, repentance and divine intervention. Peace on earth requires repentance and divine intervention.

In the last section of the book, Isaiah also stressed the importance of righteousness before there can be peace, righteousness here and now before there can be peace on earth in the future. Thus this emphasis on righteousness and peace acts as bookends and frames the content of Isaiah's prophecies.

The great value of Isaiah is its revelation of the throne of God. This book clarifies the principles by which God rules the universe. In chapter six, Isaiah saw the Lord sitting on His throne. This vision of God impacted the rest of Isaiah's ministry and the rest of his book. In chapter 53, the prophet revealed the Servant of the Lord in whom and through whom God reigns. Isaiah balanced the transcendence of God with the immanence of God. These great revelations of Isaiah come together in the Revelation of John, 5:6: "And I saw between the throne and the elders a Lamb standing." Revelation gives more revelation along the same lines that Isaiah gave earlier. God reigns through people, especially one crucial person. Isaiah had much to say about the coming Messiah throughout this book.

Isaiah lived the early part of his life under the reign of King Uzziah. Uzziah was a good king, and he provided stability for the kingdom of Judah. But when Uzziah died, everyone had questions about the direction Judah would go. It was in the year that King Uzziah died that Isaiah saw his vision of the throne in heaven (6:1). He realized in a deeper way than ever before that the true king of Judah was Yahweh and that Yahweh was still firmly on His throne.

There are two things that mark God's throne: government and grace. Isaiah's contemporaries needed a deeper appreciation of God's government and His grace, and so do all the readers of this book. The fact that Yahweh rules and that He rules graciously were truths that were very familiar to God's people in Isaiah's time. In fact, when Isaiah spoke of God's government and His grace the Israelites mocked him for presenting such a simple message. Their taste ran to the more esoteric, and Isaiah's repetition of basic truth bored them. God told his prophet to expect rejection, and that proved to be Israel's characteristic response to Isaiah's ministry.

We also need a reminder of the basic principles of God's government and His grace. It is not because they are unknown to us but because people do not heed these truths that they are so needful today.

Let's consider first what Isaiah revealed about the government of God.

There are three principles by which God governs. These are holiness, righteousness, and justice. Holiness is the inspiration, righteousness the activity, and justice the result of God's government.

The most outstanding characteristic of God that this book reveals is His holiness. The title "the Holy One of Israel" was Isaiah's hallmark. The angelic beings that Isaiah saw assembled around God's heavenly throne ascribed perfect holiness to Him: "Holy, holy, holy is Yahweh of Hosts" (6:3). The holiness of God describes His "otherliness" from all His creation. God is different in His essence; He is spirit, whereas the creation is material. He is also different in His morality; He is absolutely upright, in contrast to the creation that has suffered from the Fall and its contacts with sin. When Isaiah saw the Lord, in chapter 6, what impressed him was his own uncleanness and the uncleanness of his people. All of God's government, how He governs, derives from His holiness. His holiness inspires all His government.

Because God is holy, He always does what is right. Conduct issues from and reflects character. Because God is holy in His character, He conducts Himself in righteousness. He always does what is right. There is a strong emphasis on righteousness in Isaiah, God's righteousness and the need for human righteousness. Isaiah's emphasis on righteousness is one of the reasons his book has been called the Romans of the Old Testament.

The result of righteous conduct is justice. God deals with His own people and all other people in justice. A holy God can do nothing else. He will do what is fair, what is straight, what is proper. We can see the justice of God in God's call to His people to reason with Him (1:18). Because God is just, sin inevitably brings punishment. Much of this prophecy is designed to help the people of God know how to avoid sin and its punishment and how to manage sin and its punishment. Justice in interpersonal and international affairs is an important motif in Isaiah.

Whereas the principles of God's government are holiness, righteousness, and justice, the methods by which He governs are revelation, explanation, and prediction.

According to Isaiah, the outstanding characteristic of God that distinguishes Him from all false gods (idols) is that He has revealed Himself; He has spoken. Isaiah referred to three primary revelations of God to humankind: general revelation, special revelation, and incarnate revelation. God has built a revelation of Himself into His creation so that everyone can see that a true God does exist (cf. Rom. 1). Second, He revealed His will as well as His existence. The revelation of His will came to the Israelites through what God taught them, the Torah (instruction). This revelation is what we have in Scripture, and it came to Israel for Israel to share with the world for the world's blessing, not to hoard to herself for her own blessing. Third, God revealed Himself through a person: the Messiah, the Servant of the Lord, the Divine Warrior. The revelation of how God would deal with the sin problem came through this person. Isaiah reveals that God would deliver Israel from destruction, from captivity, and from sin. He would make her in the future the servant of His that He always intended her to be but which she failed to become because of her sin.

God went beyond just giving revelations, however. He also provided explanations. This was one of the major ministries of the prophets in general and of Isaiah in particular. God explained through Isaiah why the Israelites and their neighbor nations were experiencing what they were going through. He gave these explanations so they could learn from their past, walk in His ways in the present, and enjoy His blessings in the future. God explained that He not only had the ability to save Israel, but He also had the desire to do so.

Not only did God explain the past, He also predicted the future. He did this to prove that He is the only true God. In order to predict the future accurately, one must be able to control the future. Yahweh is the only true God. He is the only God who can create history in time as well as creating the material world in space. His ability to predict the future is the great testimony to His unique sovereignty. The outstanding predictions in this book concern those whom God would anoint for special ministries in the future. These individuals were Cyrus, who would be Israel's redeemer from Babylon's captivity, and the Servant, who would be Israel's redeemer from sin's captivity. The exodus motif is strong throughout Isaiah looking back to the Exodus from Egypt and forward to future exoduses.

The characteristics of God's government as revealed in Isaiah are also three: patience, persistence, and power.

God deals with people patiently. He allows them the opportunity to repent and to return to Himself. There is much emphasis in this book on the importance of returning to God. God had been very patient with Judah, but the day of His patience would end, so she needed to repent while there was still opportunity. The day of salvation would not last forever.

Second, God deals with people persistently. He does not disregard people's sin after a time, but He always deals with it righteously. Likewise He persists in blessing those who faithfully follow Him even though they live among a nation of apostates. God has a plan for Israel as a nation, and He also had a plan for the faithful among the apostates in the nation. His faithfulness to His promises is the mainspring that keeps the hands of His providence moving persistently.

Third, God ever demonstrates His supernatural power. What is natural does not bind Him. He can and does intervene to provide power that overcomes His sinful people and holds them in captivity. The expectation of more exoduses is strong throughout this book. Isaiah's audience looked forward to captivity in Babylon, but beyond that there was the promise of liberation, and beyond that there was the promise of liberation from sin. Fire is a fitting symbol of all these characteristics of God's government. It consumes patiently, it persists until it has run its full course, and it has great power. Isaiah pictured Yahweh as a consuming fire in relation to His people as well as in relation to unbelieving nations.

Parallel to these emphases on the government of God is an equally strong emphasis on the grace of God in Isaiah.

Along with the holiness, righteousness, and justice of God, we have an equally strong emphasis on the love, mercy, and goodness of God. Isaiah wrote that God's children had rebelled against Him. His wife had been unfaithful to Him. Those He had chosen to bless uniquely among all the nations of the earth had grieved His Holy Spirit. The breaking heart of God is as clear a revelation in Isaiah as are the broken commandments of God.

Similarly, God's revelations, His explanations, and His predictions arise out of His mercy. God has revealed Himself in nature so everyone can enter into relationship with a gracious God. He has explained Himself so His people can understand His dealings with them as being gracious. He has predicted the future so everyone will appreciate that His plans for humanity are gracious plans involving redemption from captivity and sin.

God's grace is the reason He is patient with people. His grace is the inspiration for His persistence with people. And His grace is the passion of His power on behalf of people. In short, all the outstanding characteristics of God in Isaiah trace back to His goodness. The Servant Songs, particularly the third one (52:13-53:12), overflow with the grace of God for His helpless and hopeless people. He is the key to their justification, sanctification, and glorification. Note again the similarity with Romans.

The living message of this book is that acknowledgment of God's sovereign rule is the key to successful human life on every level: individually, nationally, and historically. The only hope for human failure caused by enslavement to sin is divine redemption that a God of grace provides. God is not only able but also willing to save.

To enjoy the benefits of God's grace, people must submit to His government. To submit to His government, they must receive the benefits of His grace. Israel failed to enjoy the benefits of God's grace because she failed to submit to His rule. She failed to submit to His rule because she failed to trust His grace. God brings us into right relationship with His government through His grace. In order to enjoy the benefits of His grace, we must submit to His government. Both government and grace find their source in Yahweh and their expression in Jesus Christ.

Constable: Isaiah (Outline)

Outline

I. Introduction chs. 1-5

A. Israel's condition and God's solution ch. 1

1. The title of the book 1:1

2. Israel's condition 1:2-9

3. God's solution 1:10-20

4. Israel's response 1:21-31

B. The problem with Israel chs. 2-4

1. God's desire for Israel 2:1-4

2. God's discipline of Israel 2:5-4:1

3. God's determination for Israel 4:2-6

C. The analogy of wild grapes ch. 5

1. The song of the vineyard 5:1-7

2. The wildness of the grapes 5:8-25

3. The coming destruction 5:26-30

II. Isaiah's vision of God ch. 6

A. The prophet's vision 6:1-8

B. The prophet's commission 6:9-13

III. Israel's crisis of faith chs. 7-39

A. The choice between trusting God or Assyria chs. 7-12

1. Signs of God's presence 7:1-9:7

2. Measurement by God's standards 9:8-10:4

3. Hope of God's deliverance 10:5-11:16

4. Trust in God's favor ch. 12

B. God's sovereignty over the nations chs. 13-35

1. Divine judgments on the nations chs. 13-23

2. Divine victory over the nations chs. 24-27

3. The folly of trusting the nations chs. 28-33

4. The consequences of Israel's trust chs. 34-35

C. Tests of Israel's trust chs. 36-39

1. The Assyrian threat chs. 36-37

2. The Babylonian threat chs. 38-39

IV. Israel's calling in the world chs. 40-55

A. God's grace to Israel chs. 40-48

1. The Lord of the servant ch. 40

2. The servant of the Lord chs. 41:1-44:22

3. The Lord's redemption of His servant chs. 44:23-47:15

4. The servant's attention to her Lord ch. 48

B. God's atonement for Israel chs. 49-55

1. Anticipation of salvation 49:1-52:12

2. Announcement of salvation 52:13-53:12

3. Invitation to salvation chs. 54-55

V. Israel's future transformation chs. 56-66

A. Recognition of human inability chs. 56-59

1. The need for humility and holiness chs. 56-57

2. The relationship of righteousness and ritual chs. 58-59

B. Revelation of future glory chs. 60-62

1. Israel among the nations ch. 60

2. Israel under the Lord chs. 61-62

C. Recognition of divine ability chs. 63-66

1. God's faithfulness in spite of Israel's unfaithfulness 63:1-65:16

2. The culmination of Israel's future 65:17-66:24

Constable: Isaiah

Isaiah

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Copyright 2003 by Thomas L. Constable

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Haydock: Isaiah (Book Introduction)

THE PROPHECY OF ISAIAS.

INTRODUCTION.

This inspired writer is called by the Holy Ghost, (Ecclesiasticus xlviii. 25.) the great prophet; from the greatness of his prophetic spirit, by which he hath foretold, so long before, and in so clear a manner, the coming of Christ, the mysteries of our redemption, the calling of the Gentiles, and the glorious establishment, and perpeutal flourishing of the Church of Christ: insomuch that he seems to have been rather an evangelist than a prophet. His very name is not without mystery: for Isaias in Hebrew signifies the salvation of the Lord, or, Jesus is the Lord. He was, according to the tradition of the Hebrews, of the blood royal of the kings of Juda; an after a most holy life, ended his days by a glorious martyrdom; being sawed in two, at the command of his wicked son-in-law, king Manasses, for reproving his evil ways. (Challoner) --- He began to prophesy ten years before the foundation of Rome, and the ruin of Ninive. His style is suitable to his high birth. He may be called the prophet of the mercies of the Lord. Under the figure of the return from captivity, he foretells the redemption of mankind (Calmet) with such perspicuity, that he might seem to be an evangelist. (St. Jerome)

Gill: Isaiah (Book Introduction)

INTRODUCTION TO ISAIAH

This book is called, in the New Testament, sometimes "the Book of the Words of the Prophet Esaias", Luk 3:4 sometimes only the "Prophet Esaias", Act 8:28 and sometimes, as here, the "Book of the Prophet Esaias", Luk 4:17. In the Syriac version the title is, "the Prophecy of Isaiah the Son of Amos": and in the Arabic version, "the Beginning of the Prophecy of Isaiah the Prophet". It stands first of all the prophets; though the order of the prophets, according to the Jews ^a, is, Jeremiah, Ezekiel, Isaiah, and the twelve. But it is here placed first, not because Isaiah prophesied before the other prophets; for Joel, Jonah, Hosea, and Amos, begun before him, namely, in or before the days of Jeroboam the Second; but because of the excellency of the matter contained in it. Isaiah is called by Ben Syra ^b the great prophet, and by Eusebius ^c the greatest of the prophets; and Jerom ^d a says, he should rather be called an evangelist than a prophet, since he seems rather to write a history of things past, than to prophesy of things to come; yea, he styles him an apostle, as well as an evangelist ^e: and certain it is that no one writes so fully and clearly of the person, offices, grace, and kingdom of Christ; of his incarnation and birth of a virgin; of his sufferings and death, and the glory that should follow, as he does. John, the forerunner of Christ, began his ministry with a passage out of him concerning himself, Mat 3:3. Our Lord preached his first sermon at Nazareth out of this book, Luk 4:17 and it was in this the eunuch was reading when Philip came up to him, who from the same Scripture preached to him Christ, Act 8:28. And there are more citations in the New Testament made out of this prophecy than any other book, excepting the book of Psalms, as Musculus observes. To which may be added, as another reason, the elegance and sublimity of his style in which he exceeds the greatest of orators, Demosthenes among the Greeks, and Tully among the Romans; and this is observed both by Jews and Christians. Abarbinel ^f says, that the purity, and elegance of his diction is like that of kings and counsellors, who speak more purely and elegantly than other men: hence their Rabbins, he says, compare Isaiah to a citizen, and Ezekiel to a countryman. And Jerom ^g observes, that Isaiah is so eloquent and polite, that there is nothing of rusticity in his language; and that his style is so florid, that a translation cannot preserve it. Moreover, another reason of this book being placed first may be the bulk of it; it being larger, and containing more chapters, than any of the greater prophets, and almost as many as all the lesser prophets put together. That Isaiah was the writer of this book is not to be questioned; many of the prophecies in it are by name ascribed to him, Mat 13:14 though some others might be the compilers of it, collect his prophecies, and digest them in order: so the Jews say ^h, that Hezekiah and his company wrote Isaiah, &c. At what time, and in whose days he prophesied, may be learnt from Isa 1:1 by which it appears that he prophesied long, and lived to a good old age. He began to prophesy about A. M. 3236, and about seven hundred and seventy years before Christ. Abulpharagius, an Arabic writer, says ⁱ, he lived an hundred and twenty years, eighty five of which he prophesied. It is a generally received tradition with the Jews, that he lived to the time of Manasseh, and that he was sawn asunder by him; and which has been embraced by the ancient Christian writers, and is thought to be referred to in Heb 11:37. See Gill on Heb 11:37. But Aben Ezra on Isa 1:1 observes, that had he lived to the time of Manasseh, it would have been written, and is of opinion that he died in Hezekiah's time. According to the Cippi Hebraici ^k, he was buried at Tekoah, over whose grave a beautiful monument was erected; though Epiphanius ^l, or the author of the Lives of the Prophets that go by his name, says he was buried under the oak of Rogel, near the fountain of Siloam; and it is a tradition with the Syriac writers, that his body lay hid in the waters of Siloah; See Gill on Joh 5:4 but these are things not to be depended on; and alike fabulous are all other writings ascribed to him, besides this prophecy; as what are called the ascension of Isaiah, the vision of Isaiah, and the conference of Isaiah. This book contains some things historical, but chiefly prophetic; of which some relate to the punishment of the Jews, and other nations; but for the most part are evangelical, and concern the kingdom and grace of Christ; of which some are delivered out more clearly and perspicuously, and others more obscurely, under the type of the deliverance of the Jews from the Babylonish captivity.

Gill: Isaiah 43 (Chapter Introduction)

INTRODUCTION TO ISAIAH 43

Is this chapter the Lord comforts his own people, under their afflictions, with many precious promises; asserts his deity against the idols of the nations; promises deliverance from Babylon, and a greater redemption than that; one branch of which is forgiveness of sin; and closes the chapter with a prediction of the destruction of the Jews by the Romans, for their iniquities. The Lord claims his interest in his people, not only on the foot of creation, but of redemption and calling, and promises them his presence in the midst of afflictions, Isa 43:1, puts them in mind of what he had done for them; and assures them of future layouts, as the effect of his unchangeable love to them, Isa 43:3 and promises the conversion of their seed and offspring in the several parts of the world, Isa 43:5 then challenges the Heathen nations to give such proofs of the deity of their idols as he was capable of giving of his, as his people were witnesses, taken from his eternity and immutability, as the alone Jehovah, and from his omniscience and omnipotence, Isa 43:8, after which the destruction of Babylon is prophesied of, and the redemption of his people out of it; which they are encouraged to believe from his being Jehovah, their Sanctifier, Creator, and King; and from what he had done formerly for them, when he brought them out of Egypt, Isa 43:14, and which yet was not to be mentioned or remembered, in comparison of what he would do in the world, a new thing, redemption by the Messiah, and the conversion of the Gentiles to the glory of his grace, Isa 43:18, the sins of omission and commission the people of God had been guilty of are mentioned, which are freely pardoned for Christ's sake, Isa 43:22 when the body and bulk of the Jewish nation were given up to destruction, because of their sins, Isa 43:26.