Isaiah 43
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Isaiah 43
Fear Not: For I Have Redeemed Thee
1But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
Jamieson-Fausset-Brown
CHAPTER 43
Is 43:1-28. A Succession of Arguments Wherein Israel May Be Assured that, Notwithstanding Their Perversity towards God (Is 42:25), He Will Deliver and Restore Them.
1. But now--notwithstanding God's past just judgments for Israel's sins.
created--not only in the general sense, but specially created as a peculiar people unto Himself (Is 43:7, 15, 21; Is 44:2, 21, 24). So believers, "created in Christ Jesus" (Ep 2:10), "a peculiar people" (1Pe 2:9).
redeemed--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 Is 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.
called ... by ... name--not merely "called" in general, as in Is 42:6; 48:12; 51:2, but designated as His own peculiar people (compare Is 45:3, 4; Ex 32:1; 33:12; Joh 10:3).
CHAPTER 43
Is 43:1-28. A Succession of Arguments Wherein Israel May Be Assured that, Notwithstanding Their Perversity towards God (Is 42:25), He Will Deliver and Restore Them.
1. But now--notwithstanding God's past just judgments for Israel's sins.
created--not only in the general sense, but specially created as a peculiar people unto Himself (Is 43:7, 15, 21; Is 44:2, 21, 24). So believers, "created in Christ Jesus" (Ep 2:10), "a peculiar people" (1Pe 2:9).
redeemed--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 Is 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.
called ... by ... name--not merely "called" in general, as in Is 42:6; 48:12; 51:2, but designated as His own peculiar people (compare Is 45:3, 4; Ex 32:1; 33:12; Joh 10:3).
The Pulpit Commentary
A RENEWED PROMISE TO ISRAEL OF PROTECTION AND DELIVERANCE. Severe rebuke (Isa_42:18-25) is followed, as so often in Isaiah (Isa_1:25-27; Isa_4:2-6; Isa_9:1-16, etc.), by comfort and consolation. Israel is assured that God has not cast him off, and promised the comfort of the Divine presence during the existing tribulation (verse 2), and. a speedy restoration to Palestine (verses 3-7). The scattered Israelites will be brought together from all quarters by the Divine omnipoteney.
But now. The words mark the strong contrast between the closing passage of the preceding chapter and the opening paragraph of the present one. Israel had undergone a severe punishment for his sins; he is still suffering, but now there is going to be an entire change. He is to be protected and delivered. Created thee … formed. thee redeemed thee … called thee by thy name. An ascending series of benefits. First, creation, like that of formless matter out of nought; then, formation, or putting of the formless matter into shape; thirdly, redemption, or making them all his own; lastly, calling them by their name, and so conferring on them a proud and enviable distinction. On this fourfold ground God claims Israel as his own.
A RENEWED PROMISE TO ISRAEL OF PROTECTION AND DELIVERANCE. Severe rebuke (Isa_42:18-25) is followed, as so often in Isaiah (Isa_1:25-27; Isa_4:2-6; Isa_9:1-16, etc.), by comfort and consolation. Israel is assured that God has not cast him off, and promised the comfort of the Divine presence during the existing tribulation (verse 2), and. a speedy restoration to Palestine (verses 3-7). The scattered Israelites will be brought together from all quarters by the Divine omnipoteney.
But now. The words mark the strong contrast between the closing passage of the preceding chapter and the opening paragraph of the present one. Israel had undergone a severe punishment for his sins; he is still suffering, but now there is going to be an entire change. He is to be protected and delivered. Created thee … formed. thee redeemed thee … called thee by thy name. An ascending series of benefits. First, creation, like that of formless matter out of nought; then, formation, or putting of the formless matter into shape; thirdly, redemption, or making them all his own; lastly, calling them by their name, and so conferring on them a proud and enviable distinction. On this fourfold ground God claims Israel as his own.
2When thou passest through the 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.
Jamieson-Fausset-Brown
2. rivers ... not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Jos 3:15; Jr 12:5).
waters ... fire--a proverbial phrase for the extremest perils (Psa 66:12; also Psa 138:7). Literally fulfilled at the Red Sea (Ex 14:21, 22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Da 3:25, 27).
2. rivers ... not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (Jos 3:15; Jr 12:5).
waters ... fire--a proverbial phrase for the extremest perils (Psa 66:12; also Psa 138:7). Literally fulfilled at the Red Sea (Ex 14:21, 22), and in the case of the three youths cast into the fiery furnace for conscience' sake (Da 3:25, 27).
The Pulpit Commentary
Through the waters … through the rivers; i.e. through troubles of any kind (comp. Psa_66:12, "We went through fire and through water: but thou broughtest us out into a wealthy place"). There were, perhaps, special troubles to be endured connected with the final Babylonian struggle. There were certainly others connected with the tedious and dangerous journey from Babylonia to Palestine (Ezr_8:22, Ezr_8:31). There were others, again, after the Holy Land was reached, arising out of the jealousy and ill will of neighbouring nations (Ezr_4:1-24; Ezr_5:1-17.; Nehemiah 4-6.). Neither shall the flame kindle upon thee. The literal fulfilment in the persons of the "three children" (Dan_3:27) will be obvious to every reader. But the prophecy has, no doubt, a far wider scope.
Through the waters … through the rivers; i.e. through troubles of any kind (comp. Psa_66:12, "We went through fire and through water: but thou broughtest us out into a wealthy place"). There were, perhaps, special troubles to be endured connected with the final Babylonian struggle. There were certainly others connected with the tedious and dangerous journey from Babylonia to Palestine (Ezr_8:22, Ezr_8:31). There were others, again, after the Holy Land was reached, arising out of the jealousy and ill will of neighbouring nations (Ezr_4:1-24; Ezr_5:1-17.; Nehemiah 4-6.). Neither shall the flame kindle upon thee. The literal fulfilment in the persons of the "three children" (Dan_3:27) will be obvious to every reader. But the prophecy has, no doubt, a far wider scope.
3For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
Jamieson-Fausset-Brown
3. Egypt for thy ransom--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, Ge 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 Is 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.
3. Egypt for thy ransom--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, Ge 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 Is 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.
The Pulpit Commentary
The Holy One of Israel (comp. Isa_41:14, Isa_41:20, with the comment). Thy Saviour. He who had saved them front Pharaoh (Exo_14:23-31), from Jabin (Jdg_4:1-24.), from Midian (Jdg_7:1-25.), from the Philistines (2Sa_8:1), from Zerah (2Ch_14:9-15), from Sennacherib (Isa_37:36). The term is first used of God by David in 2Sa_22:3 and Psa_106:21 (if that psalm be Davidical). It is also applied to God once in Jeremiah (Jer_14:8), and once in Hosea (Hos_13:4). With Isaiah, in these later chapters it is a favourite epithet, being used of God no fewer than eight times (see verse 11; Isa_45:15, Isa_45:21; Isa_47:15; Isa_49:26; Isa_60:16; Isa_63:8) With his eye fixed on the deliverance of Israel out of the double captivity of sin and of Babylon, he naturally had much before him this aspect of Jehovah. I gave Egypt for thy ransom, etc.; rather, I have given; that is to say, "In my counsels I have already assigned to the Persians, as compensation for their letting thee go free, the broad countries of Egypt, Ethiopia, and Seba." Even the latest date assigned by sceptical critics to "the Second Isaiah" would make this a most remarkable prophecy. Egypt was not reduced, nor was Ethiopia made tributary to Persia until several years after the death of Cyrus, whose son, Cambyses, effected the conquests about b.c. 527-6. Human foresight could not, in the lifetime of Cyrus, have predicted with any certainty what would be the result of collision between Egypt and Persia; much less could it have ventured on the improbable supposition that the remote Ethiopia would submit itself to the Achae-menisn yoke. Yet this was the result of the invasion of Cambyses, who made Egypt a Persian province, and forced the Ethiopians to submit to the payment of an annual tribute (see Herod; 3.97; 7.69). And Seba. If "Seba" is "the land of Meroe, which is enclosed between the White and Blue Niles" (Delitzsch), it may be questioned whether really this ever formed a portion of the Persian empire. But Isaiah has probably no very distinct knowledge of the geographical position of Seba, or of the relations between the Sabaeans and the rest of the Ethiopians. He couples the two together, both here and in Isa_45:14, as forming two portions of one nation. The subjection of the Ethiopians involves, in his eyes, the subjection of the Sabaeans. And we cannot say that he is wrong, since it is not at all clear that the Sabaeans were not generally spread through Ethiopia, or at any rate scattered in various parts of the country.
The Holy One of Israel (comp. Isa_41:14, Isa_41:20, with the comment). Thy Saviour. He who had saved them front Pharaoh (Exo_14:23-31), from Jabin (Jdg_4:1-24.), from Midian (Jdg_7:1-25.), from the Philistines (2Sa_8:1), from Zerah (2Ch_14:9-15), from Sennacherib (Isa_37:36). The term is first used of God by David in 2Sa_22:3 and Psa_106:21 (if that psalm be Davidical). It is also applied to God once in Jeremiah (Jer_14:8), and once in Hosea (Hos_13:4). With Isaiah, in these later chapters it is a favourite epithet, being used of God no fewer than eight times (see verse 11; Isa_45:15, Isa_45:21; Isa_47:15; Isa_49:26; Isa_60:16; Isa_63:8) With his eye fixed on the deliverance of Israel out of the double captivity of sin and of Babylon, he naturally had much before him this aspect of Jehovah. I gave Egypt for thy ransom, etc.; rather, I have given; that is to say, "In my counsels I have already assigned to the Persians, as compensation for their letting thee go free, the broad countries of Egypt, Ethiopia, and Seba." Even the latest date assigned by sceptical critics to "the Second Isaiah" would make this a most remarkable prophecy. Egypt was not reduced, nor was Ethiopia made tributary to Persia until several years after the death of Cyrus, whose son, Cambyses, effected the conquests about b.c. 527-6. Human foresight could not, in the lifetime of Cyrus, have predicted with any certainty what would be the result of collision between Egypt and Persia; much less could it have ventured on the improbable supposition that the remote Ethiopia would submit itself to the Achae-menisn yoke. Yet this was the result of the invasion of Cambyses, who made Egypt a Persian province, and forced the Ethiopians to submit to the payment of an annual tribute (see Herod; 3.97; 7.69). And Seba. If "Seba" is "the land of Meroe, which is enclosed between the White and Blue Niles" (Delitzsch), it may be questioned whether really this ever formed a portion of the Persian empire. But Isaiah has probably no very distinct knowledge of the geographical position of Seba, or of the relations between the Sabaeans and the rest of the Ethiopians. He couples the two together, both here and in Isa_45:14, as forming two portions of one nation. The subjection of the Ethiopians involves, in his eyes, the subjection of the Sabaeans. And we cannot say that he is wrong, since it is not at all clear that the Sabaeans were not generally spread through Ethiopia, or at any rate scattered in various parts of the country.
4Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
Jamieson-Fausset-Brown
4. Since--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 (Jr 31:3; Ho 11:1); "honorable" and "loved," refer to outward marks of honor and love from God.
men ... people--other nations for thee (so Is 43:3).
thy life--thy person.
4. Since--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 (Jr 31:3; Ho 11:1); "honorable" and "loved," refer to outward marks of honor and love from God.
men ... people--other nations for thee (so Is 43:3).
thy life--thy person.
The Pulpit Commentary
Since thou wast precious. "Since" probably means "from the time that" (LXX; ἀφ οὗ), not "because," as Delitzsch and Mr. Cheyne render. Israel became "precious" from the time that the promise was given to Jacob that in his seed all the nations of the earth should be blessed (Gen_28:14). Thenceforward God placed the interests of Israel above those of "men" generally, and markedly above those of any other "people." People; rather, peoples—as Mizraim, Cush, Seba (Isa_43:3).
Since thou wast precious. "Since" probably means "from the time that" (LXX; ἀφ οὗ), not "because," as Delitzsch and Mr. Cheyne render. Israel became "precious" from the time that the promise was given to Jacob that in his seed all the nations of the earth should be blessed (Gen_28:14). Thenceforward God placed the interests of Israel above those of "men" generally, and markedly above those of any other "people." People; rather, peoples—as Mizraim, Cush, Seba (Isa_43:3).
5Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;
Jamieson-Fausset-Brown
5. (De 30:3).
seed--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 (Jr 30:10, 11; Am 9:9; Zec 2:6-13).
5. (De 30:3).
seed--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 (Jr 30:10, 11; Am 9:9; Zec 2:6-13).
The Pulpit Commentary
Fear not: for I am with thee (comp. Isa_41:10). I will bring thy seed from the east … from the west. The actual extent of the Jewish diaspora in Isaiah's day has been greatly exaggerated by some modern critics, who say that there were at that date "bands of Jewish exiles in the far lands of the Mediterranean, and even in China" (Cheyne). Israel had been carried captive into Mesopotamia and into Media (2Ki_17:6; 1Ch_5:26), perhaps, also, into other regions belonging at the time to Assyria, as Babylonia, Assyria Proper, Syria. Two hundred thousand Jews had been taken to Nineveh by Sennacherib, and planted probably by him m outlying portions of his dominions. But such transplantation would not carry the dispersion further than Cilicia and Cyprus towards the west, Armenia towards the north, Media towards the east, and the shores of the Persian Gulf towards the south. Any scattering of the nation into regions more remote than these, as into [Egypt, Ethiopia, Elam (Isa_11:11), and China—if Sinim is China (Isa_49:12)—must have been seen by Isaiah in vision, or made known to him by revelation. It had not taken place in his day. The expression, "ends of the earth" (verse 6), must not be pressed in Isaiah any more than in Herodotus, where the ἐσχατίαι τῆς οἰκουμέης are India, Arabia, Ethiopia, and Scythia (3:106-116).
Fear not: for I am with thee (comp. Isa_41:10). I will bring thy seed from the east … from the west. The actual extent of the Jewish diaspora in Isaiah's day has been greatly exaggerated by some modern critics, who say that there were at that date "bands of Jewish exiles in the far lands of the Mediterranean, and even in China" (Cheyne). Israel had been carried captive into Mesopotamia and into Media (2Ki_17:6; 1Ch_5:26), perhaps, also, into other regions belonging at the time to Assyria, as Babylonia, Assyria Proper, Syria. Two hundred thousand Jews had been taken to Nineveh by Sennacherib, and planted probably by him m outlying portions of his dominions. But such transplantation would not carry the dispersion further than Cilicia and Cyprus towards the west, Armenia towards the north, Media towards the east, and the shores of the Persian Gulf towards the south. Any scattering of the nation into regions more remote than these, as into [Egypt, Ethiopia, Elam (Isa_11:11), and China—if Sinim is China (Isa_49:12)—must have been seen by Isaiah in vision, or made known to him by revelation. It had not taken place in his day. The expression, "ends of the earth" (verse 6), must not be pressed in Isaiah any more than in Herodotus, where the ἐσχατίαι τῆς οἰκουμέης are India, Arabia, Ethiopia, and Scythia (3:106-116).
6I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;
Jamieson-Fausset-Brown
6. Give up--namely, My people.
sons ... daughters--The feminine joined to the masculine expresses the complete totality of anything (Zec 9:17).
6. Give up--namely, My people.
sons ... daughters--The feminine joined to the masculine expresses the complete totality of anything (Zec 9:17).
The Pulpit Commentary
Bring my sons. The nations are called upon, not merely to "let Israel go," but to conduct and escort them from the places of their abode to their own country. (On the need of such escort, see Ezr_8:22, Ezr_8:31. On the actual furnishing of an escort in one case by a Persian king, see Neh_2:7, Neh_2:8.)
Bring my sons. The nations are called upon, not merely to "let Israel go," but to conduct and escort them from the places of their abode to their own country. (On the need of such escort, see Ezr_8:22, Ezr_8:31. On the actual furnishing of an escort in one case by a Persian king, see Neh_2:7, Neh_2:8.)
7Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
Jamieson-Fausset-Brown
7. called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father (Is 44:5; 48:1).
for my glory--(Is 43:21; Is 29:23).
7. called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father (Is 44:5; 48:1).
for my glory--(Is 43:21; Is 29:23).
The Pulpit Commentary
Every one that is called by my name. The very name of "Israel" meant "prince of God," or "soldier of God," and thus every Israelite was "called by God's name." Israelites were also known among the nations as Jehovah-worshippers (see the Moabite Stone, line 18). I have created … formed … made him (comp. Isa_43:1). "The three verbs describe the process of formation from the first rough cutting to the perfecting of the work" (Cheyne). The third verb would, perhaps, be best translated. "I have perfected," or "I have completed (him)." All three acts—creation, formation, and completion—are done by God for his own glory (comp. Pro_16:4).
Every one that is called by my name. The very name of "Israel" meant "prince of God," or "soldier of God," and thus every Israelite was "called by God's name." Israelites were also known among the nations as Jehovah-worshippers (see the Moabite Stone, line 18). I have created … formed … made him (comp. Isa_43:1). "The three verbs describe the process of formation from the first rough cutting to the perfecting of the work" (Cheyne). The third verb would, perhaps, be best translated. "I have perfected," or "I have completed (him)." All three acts—creation, formation, and completion—are done by God for his own glory (comp. Pro_16:4).
Ye Are My Witnesses
8Bring forth the blind people that have eyes, and the deaf that have ears.
Jamieson-Fausset-Brown
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 (Is 41:1).
blind people--the Gentiles, who also, like Israel (Is 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (Ro 1:20, 21) [Lowth]. Or else, the Jews [Vitringa].
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 (Is 41:1).
blind people--the Gentiles, who also, like Israel (Is 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (Ro 1:20, 21) [Lowth]. Or else, the Jews [Vitringa].
The Pulpit Commentary
A RENEWED CHALLENGE TO THE NATIONS. The nations are once more challenged (comp. Isa_41:1, Isa_41:21-26) to set forth the claims of their gods against those of Jehovah. Israel is summoned on the one hand (Isa_43:8); the nations on the other (Isa_43:9). What prophecy can the nations produce, either old or new? The Israelites can abundantly witness on behalf of Jehovah (Isa_43:10). Jehovah adds a further witness of himself (Isa_43:11-13).
Bring forth the blind people that have eyes. A tribunal is supposed to have been prepared, before which the contending parties are summoned to appear and plead. Israel is first summoned, as "a blind people that have eyes;" i.e. a people long blind (Isa_29:18; Isa_35:5; Isa_42:7, Isa_42:18, Isa_42:19), who have now, to some extent, recovered their sight (Isa_32:3; Isa_35:5), and are ready to witness for God. Next, the nations are summoned (see the following verse).
A RENEWED CHALLENGE TO THE NATIONS. The nations are once more challenged (comp. Isa_41:1, Isa_41:21-26) to set forth the claims of their gods against those of Jehovah. Israel is summoned on the one hand (Isa_43:8); the nations on the other (Isa_43:9). What prophecy can the nations produce, either old or new? The Israelites can abundantly witness on behalf of Jehovah (Isa_43:10). Jehovah adds a further witness of himself (Isa_43:11-13).
Bring forth the blind people that have eyes. A tribunal is supposed to have been prepared, before which the contending parties are summoned to appear and plead. Israel is first summoned, as "a blind people that have eyes;" i.e. a people long blind (Isa_29:18; Isa_35:5; Isa_42:7, Isa_42:18, Isa_42:19), who have now, to some extent, recovered their sight (Isa_32:3; Isa_35:5), and are ready to witness for God. Next, the nations are summoned (see the following verse).
9Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.
Jamieson-Fausset-Brown
9. who ... can declare this--who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?
former--predictions, as in Is 42:9 [Maurer]. Or, things that shall first come to pass (see on Is 41:21, 22) [Barnes].
let them bring forth their witnesses--as I do mine (Is 43:10).
justified--declared veracious in their pretended prophecies.
or--rather, "and"; let men hear their prediction and say, from the event, It is verified (see on Is 41:26).
9. who ... can declare this--who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel?
former--predictions, as in Is 42:9 [Maurer]. Or, things that shall first come to pass (see on Is 41:21, 22) [Barnes].
let them bring forth their witnesses--as I do mine (Is 43:10).
justified--declared veracious in their pretended prophecies.
or--rather, "and"; let men hear their prediction and say, from the event, It is verified (see on Is 41:26).
The Pulpit Commentary
All the nations; rather, all ye nations. Israel is a witness on the one hand, a multitude of nations on the other, recalling the contention of Elijah with the four hundred priests of Baal (1Ki_18:22). The people; rather, the peoples. Who among them can declare this? i.e. which of them can show any prediction made by their gods comparable to the one contained in Isa_43:1 -77 And show us former things. "Exhibit the past history of the world in well-attested documents" (Kay); "Make mention of past events which they have correctly foretold" (Cheyne, Delitzsch). According to the former rendering, the contrast is between the solemn, serious history of early times in Genesis, and the grotesque and extravagant myths, in which the nations generally embodied their views of the primitive ages. Let them bring forth their witnesses. Witnesses that the prophecies were really delivered before the events happened, or that the accounts of past times are such as have really come down to them from their ancestors. Or let them hear and say, It is truth. It is uncertain whether we ought to translate the initial vau here by "and" or by "or." If the former, the sense is, "And then let them (i.e. the witnesses) give ear to the assertions made, and declare them true;" if the latter, we may render, with Dr. Kay, "Or, if they have no witnesses, let them listen to the sacred records, and confess them to be the truth."
All the nations; rather, all ye nations. Israel is a witness on the one hand, a multitude of nations on the other, recalling the contention of Elijah with the four hundred priests of Baal (1Ki_18:22). The people; rather, the peoples. Who among them can declare this? i.e. which of them can show any prediction made by their gods comparable to the one contained in Isa_43:1 -77 And show us former things. "Exhibit the past history of the world in well-attested documents" (Kay); "Make mention of past events which they have correctly foretold" (Cheyne, Delitzsch). According to the former rendering, the contrast is between the solemn, serious history of early times in Genesis, and the grotesque and extravagant myths, in which the nations generally embodied their views of the primitive ages. Let them bring forth their witnesses. Witnesses that the prophecies were really delivered before the events happened, or that the accounts of past times are such as have really come down to them from their ancestors. Or let them hear and say, It is truth. It is uncertain whether we ought to translate the initial vau here by "and" or by "or." If the former, the sense is, "And then let them (i.e. the witnesses) give ear to the assertions made, and declare them true;" if the latter, we may render, with Dr. Kay, "Or, if they have no witnesses, let them listen to the sacred records, and confess them to be the truth."
10Ye are my witnesses, saith the LORD, and my 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.
Jamieson-Fausset-Brown
10. Ye--the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested My power (see Is 43:3, 4; Is 44:8).
and my servant--that is, the whole Jewish people (Is 41:8).
believe--trust in.
formed--before I existed none of the false gods were formed. "Formed" applies to the idols, not to God. Re 1:11 uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.
10. Ye--the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested My power (see Is 43:3, 4; Is 44:8).
and my servant--that is, the whole Jewish people (Is 41:8).
believe--trust in.
formed--before I existed none of the false gods were formed. "Formed" applies to the idols, not to God. Re 1:11 uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.
The Pulpit Commentary
Ye are my witnesses, saith the Lord; i.e. "Ye, Israel, are the witnesses that I cite"—ye can prove the antiquity of the historical books of Scripture by the ordinary modes by which antiquity is proved, and also the exact dates of the prophetical sues. Ye can show what clear and unambiguous prophecies have been delivered centuries before the event, as the destruction of Jerusalem by a nation in whom none can fail to recognize the Romans (Deu_28:49-57), prophesied by Moses; the demolition of the altar at Bethel by a king of the house of David, Josiah by name, prophesied by a man of God in the reign of Jeroboam (l Kings Rom_13:2); the long continuance of David's progeny upon the throne of Judah, prophesied by Nathan in David's time (2Sa_7:11-16); the fairly long continuance of the house of Jehu on the throne of Israel, prophesied to Jehu himself (2Ki_10:30); and the like. Israel has been at all times, and still is, one of the most important witnesses for God that exists in the world. Like the Church, Israel is the "witness and keeper" of a large portion of "Holy Writ." Her past history witnesses for God. Her continued existence and present condition constitute additional testimony. And my Servant whom I have chosen. To explain this as meaning "and ye are also my servant, whom I have chosen" (Nagelsbach, Cheyne, Delitzsch), is to empty it of all its force. Manifestly, a further witness is adduced, "Ye are my witnesses; and so is my Servant," etc. The "Servant" intended can only be the one true Servant of Isa_42:1-7, since faithful Israel is already among the witnesses. The prophet rises above the consideration of the immediately present, or of the single trial-scene which he is setting before us, and has in mind the great controversy ever going on between those who are for God and those who are against him. He sees, on the side of God
(1) faithful Israel: and
(2) Christ, the "Faithful Witness"
(Rev_1:5; Rev_3:14), who "came into the world that he should bear witness of the truth" (Joh_18:37). These are the two witnesses by whom God's truth is maintained in a world of falsehood and delusion. That ye may know. The subject is changed. "Ye" here points to "the nations," or mankind at large. I am he (comp. Isa_41:4). Before me there was no God formed. All other gods beside me are "formed" gods—invented, fashioned, made by men. None of them was ever made before me.
Ye are my witnesses, saith the Lord; i.e. "Ye, Israel, are the witnesses that I cite"—ye can prove the antiquity of the historical books of Scripture by the ordinary modes by which antiquity is proved, and also the exact dates of the prophetical sues. Ye can show what clear and unambiguous prophecies have been delivered centuries before the event, as the destruction of Jerusalem by a nation in whom none can fail to recognize the Romans (Deu_28:49-57), prophesied by Moses; the demolition of the altar at Bethel by a king of the house of David, Josiah by name, prophesied by a man of God in the reign of Jeroboam (l Kings Rom_13:2); the long continuance of David's progeny upon the throne of Judah, prophesied by Nathan in David's time (2Sa_7:11-16); the fairly long continuance of the house of Jehu on the throne of Israel, prophesied to Jehu himself (2Ki_10:30); and the like. Israel has been at all times, and still is, one of the most important witnesses for God that exists in the world. Like the Church, Israel is the "witness and keeper" of a large portion of "Holy Writ." Her past history witnesses for God. Her continued existence and present condition constitute additional testimony. And my Servant whom I have chosen. To explain this as meaning "and ye are also my servant, whom I have chosen" (Nagelsbach, Cheyne, Delitzsch), is to empty it of all its force. Manifestly, a further witness is adduced, "Ye are my witnesses; and so is my Servant," etc. The "Servant" intended can only be the one true Servant of Isa_42:1-7, since faithful Israel is already among the witnesses. The prophet rises above the consideration of the immediately present, or of the single trial-scene which he is setting before us, and has in mind the great controversy ever going on between those who are for God and those who are against him. He sees, on the side of God
(1) faithful Israel: and
(2) Christ, the "Faithful Witness"
(Rev_1:5; Rev_3:14), who "came into the world that he should bear witness of the truth" (Joh_18:37). These are the two witnesses by whom God's truth is maintained in a world of falsehood and delusion. That ye may know. The subject is changed. "Ye" here points to "the nations," or mankind at large. I am he (comp. Isa_41:4). Before me there was no God formed. All other gods beside me are "formed" gods—invented, fashioned, made by men. None of them was ever made before me.
★11I, even I, am the LORD; and beside me there is no saviour.
Jamieson-Fausset-Brown
11. Lord--Jehovah.
saviour--temporally, from Babylon: eternally, from sin and hell (Ho 13:4; Ac 4:12). The same titles as are applied to God are applied to Jesus.
11. Lord--Jehovah.
saviour--temporally, from Babylon: eternally, from sin and hell (Ho 13:4; Ac 4:12). The same titles as are applied to God are applied to Jesus.
The Pulpit Commentary
Beside me there is no saviour. None but God can save men. Man cannot make atonement for his fellows; "for it cost more to redeem their souls, so that he must let that alone for ever" (Psa_49:8, Prayer-book Version). The human "saviours" whom God raises up to deliver his people out of the hand of their enemies (Jdg_3:9; 2Ki_13:5; Neh_9:27, etc.), are "saviours" in quite a secondary and inferior sense.
Beside me there is no saviour. None but God can save men. Man cannot make atonement for his fellows; "for it cost more to redeem their souls, so that he must let that alone for ever" (Psa_49:8, Prayer-book Version). The human "saviours" whom God raises up to deliver his people out of the hand of their enemies (Jdg_3:9; 2Ki_13:5; Neh_9:27, etc.), are "saviours" in quite a secondary and inferior sense.
12I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.
Jamieson-Fausset-Brown
12. declared--predicted the future (Is 41:22, 23).
saved--the nation, in past times of danger.
showed--namely, that I was God.
when ... no strange god, &c.--to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.
12. declared--predicted the future (Is 41:22, 23).
saved--the nation, in past times of danger.
showed--namely, that I was God.
when ... no strange god, &c.--to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.
The Pulpit Commentary
I have declared, etc. Translate, I announced, and delivered, add proclaimed (the deliverance), when there was no strange god among you; i.e I did what the idol-gods cannot do—announced deliverance, and effected it, and further proclaimed (or published) it, at the time when you Israelites had no idolatry among you. The allusion is to the deliverance of Jerusalem from Sennacherib, which God announced by the mouth of Isaiah (Isa_37:33-35), effected by the hand of his angel (Isa_37:36), and then caused to be published by Isaiah, who wrote the two accounts of the deliverance—both that in his own prophecy, and that in the Second Book of Kings (2Ki_19:20-35). At that time there was no (open) idolatry in Judah, since Hezekiah had destroyed the idols (2Ki_18:4). Therefore ye are my witnesses … that I am God; literally, and ye are my witnesses, and I am God. Ye can bear witness of the truth of what I have asserted in the previous portion of the verse, and your witness to this effect proves me to be God.
I have declared, etc. Translate, I announced, and delivered, add proclaimed (the deliverance), when there was no strange god among you; i.e I did what the idol-gods cannot do—announced deliverance, and effected it, and further proclaimed (or published) it, at the time when you Israelites had no idolatry among you. The allusion is to the deliverance of Jerusalem from Sennacherib, which God announced by the mouth of Isaiah (Isa_37:33-35), effected by the hand of his angel (Isa_37:36), and then caused to be published by Isaiah, who wrote the two accounts of the deliverance—both that in his own prophecy, and that in the Second Book of Kings (2Ki_19:20-35). At that time there was no (open) idolatry in Judah, since Hezekiah had destroyed the idols (2Ki_18:4). Therefore ye are my witnesses … that I am God; literally, and ye are my witnesses, and I am God. Ye can bear witness of the truth of what I have asserted in the previous portion of the verse, and your witness to this effect proves me to be God.
13Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?
Jamieson-Fausset-Brown
13. before--literally, from the time of the first existence of day.
let--Old English for "hinder" (Is 14:27). Rather, translate, "undo it" [Horsley].
13. before--literally, from the time of the first existence of day.
let--Old English for "hinder" (Is 14:27). Rather, translate, "undo it" [Horsley].
The Pulpit Commentary
Yea, before the day was I am he. So the LXX; Jerome, and Stier; but most moderns translate, "Yea, from this time forth I am he" (setup. Eze_48:35). Kay, however, thinks that the translation of the Authorized Version may stand. Who shall let it? literally, as in Isa_14:27, who shall turn it back? i.e. "reverse it, undo it." Surely no one.
Yea, before the day was I am he. So the LXX; Jerome, and Stier; but most moderns translate, "Yea, from this time forth I am he" (setup. Eze_48:35). Kay, however, thinks that the translation of the Authorized Version may stand. Who shall let it? literally, as in Isa_14:27, who shall turn it back? i.e. "reverse it, undo it." Surely no one.
Babylon's Fall for Israel's Sake
14Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships.
Jamieson-Fausset-Brown
14. sent--namely, the Medes and Persians (Is 10:5, 6; 13:3).
brought down--"made to go down" to the sea (Is 42:10), in order to escape the impending destruction of Babylon.
nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Is 13:14), distinct from the Chaldeans [Maurer].
whose cry is in the ships--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 (Is 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.
14. sent--namely, the Medes and Persians (Is 10:5, 6; 13:3).
brought down--"made to go down" to the sea (Is 42:10), in order to escape the impending destruction of Babylon.
nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (Is 13:14), distinct from the Chaldeans [Maurer].
whose cry is in the ships--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 (Is 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.
The Pulpit Commentary
A DECLARATION AGAINST BABYLON, AND A PROMISE OF ISRAEL'S RESTORATION. Having wound up the preceding "controversy" with a reference to his own power to work great results (Isa_43:13), Jehovah now brings forward two examples—the discomfiture of Babylon (Isa_43:14, Isa_43:15), and the recovery and restoration of Israel (Isa_43:16-21), both of which he is about to accomplish.
For your sake I have sent to Babylon. For Israel's sake God has already, in his counsels, sent to Babylon the instruments of his vengeance—Cyrus and his soldiers—and by their instrumentality has brought down all their nobles; or rather, has brought them all down (to be fugitives (comp. Isa_15:5); and the Chaldeans; or, even the Chaldeans. The Chaldeans are not in Isaiah, as in Daniel (Dan_2:2; Dan_4:7; Dan_5:7), a special class of Babylonians, but, as elsewhere commonly in Scripture, the Babylonians generally (see Isa_12:1-6 :19; Isa_47:1). In the native inscriptions the term is especially applied to the inhabitants of the tract upon the sea-coast. Whose cry is in the ships; rather, into their ships of wailing. The Chaldeans, flying from the Persian attack, betake themselves to their ships with cries of grief, the ships thereby becoming "ships of wailing." The nautical character of the Babylonians is strongly marked in the inscriptions, where "the ships of Ur are celebrated at a very remote period, and the native kings, when hard pressed by the Assyrians, are constantly represented as going on ship-board, and crossing the Persian Gulf to Susiana, or to some of the islands. The abundant traffic and the numerous merchants of Babylon are mentioned by Ezekiel (Eze_17:4). AEsehylus, moreover, notes that the Babylonians of his day were "navigators of ships" ('Persae,' 11. 52-55).
A DECLARATION AGAINST BABYLON, AND A PROMISE OF ISRAEL'S RESTORATION. Having wound up the preceding "controversy" with a reference to his own power to work great results (Isa_43:13), Jehovah now brings forward two examples—the discomfiture of Babylon (Isa_43:14, Isa_43:15), and the recovery and restoration of Israel (Isa_43:16-21), both of which he is about to accomplish.
For your sake I have sent to Babylon. For Israel's sake God has already, in his counsels, sent to Babylon the instruments of his vengeance—Cyrus and his soldiers—and by their instrumentality has brought down all their nobles; or rather, has brought them all down (to be fugitives (comp. Isa_15:5); and the Chaldeans; or, even the Chaldeans. The Chaldeans are not in Isaiah, as in Daniel (Dan_2:2; Dan_4:7; Dan_5:7), a special class of Babylonians, but, as elsewhere commonly in Scripture, the Babylonians generally (see Isa_12:1-6 :19; Isa_47:1). In the native inscriptions the term is especially applied to the inhabitants of the tract upon the sea-coast. Whose cry is in the ships; rather, into their ships of wailing. The Chaldeans, flying from the Persian attack, betake themselves to their ships with cries of grief, the ships thereby becoming "ships of wailing." The nautical character of the Babylonians is strongly marked in the inscriptions, where "the ships of Ur are celebrated at a very remote period, and the native kings, when hard pressed by the Assyrians, are constantly represented as going on ship-board, and crossing the Persian Gulf to Susiana, or to some of the islands. The abundant traffic and the numerous merchants of Babylon are mentioned by Ezekiel (Eze_17:4). AEsehylus, moreover, notes that the Babylonians of his day were "navigators of ships" ('Persae,' 11. 52-55).
15I am the LORD, your Holy One, the creator of Israel, your King.
Jamieson-Fausset-Brown
15. creator of Israel--(Is 43:1).
your--proved to be specially yours by delivering you.
15. creator of Israel--(Is 43:1).
your--proved to be specially yours by delivering you.
The Pulpit Commentary
The Creator of Israel. An unusual epithet; but comp. Isa_43:1, Isa_43:7. Your King (see Jdg_8:23; 1Sa_8:7; 1Sa_12:12; and comp. Isa_33:22; Isa_45:6).
The Creator of Israel. An unusual epithet; but comp. Isa_43:1, Isa_43:7. Your King (see Jdg_8:23; 1Sa_8:7; 1Sa_12:12; and comp. Isa_33:22; Isa_45:6).
16Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
Jamieson-Fausset-Brown
16-17. Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people (Ex 14:21, 22, 27, 28).
16-17. Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people (Ex 14:21, 22, 27, 28).
The Pulpit Commentary
The Lord, which maketh a way in the sea. The deliverance out of Egypt is glanced at, to prepare the way for the announcement of deliverance from the hand of Babylon. Then "a way was made in the sea" (Exo_14:21-29), "and a path in the mighty waters;" now it will be necessary to make "a way in the wilderness" (Isa_43:19).
The Lord, which maketh a way in the sea. The deliverance out of Egypt is glanced at, to prepare the way for the announcement of deliverance from the hand of Babylon. Then "a way was made in the sea" (Exo_14:21-29), "and a path in the mighty waters;" now it will be necessary to make "a way in the wilderness" (Isa_43:19).
17Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.
The Pulpit Commentary
Which bringeth forth the chariot and horse. Still the reference is to the events of the Exodus, whereof Israel is reminded, since "the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon" (Delitzsch). God then "brought out" after Israel, to attack him, "chariot and horse, army and power;" but the result was their destruction. They shall lie down … they shall not rise; rather, they lie down … they do not rise (so Cheyne and Delitzsch). The future has here, as so often, the force of a present, the present being the praesens historicum. What the prophet describes in a few touches is the complete overthrow of Pharaoh's host in the Red Sea, and the entire extinction of that life which had just before shown itself as "lusty and strong." Quenched as tow (comp. Isa_42:3). The metaphor is not drawn from burning tow, which is not very readily extinguished, but from the wick of a lamp, which a single breath puts out.
Which bringeth forth the chariot and horse. Still the reference is to the events of the Exodus, whereof Israel is reminded, since "the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon" (Delitzsch). God then "brought out" after Israel, to attack him, "chariot and horse, army and power;" but the result was their destruction. They shall lie down … they shall not rise; rather, they lie down … they do not rise (so Cheyne and Delitzsch). The future has here, as so often, the force of a present, the present being the praesens historicum. What the prophet describes in a few touches is the complete overthrow of Pharaoh's host in the Red Sea, and the entire extinction of that life which had just before shown itself as "lusty and strong." Quenched as tow (comp. Isa_42:3). The metaphor is not drawn from burning tow, which is not very readily extinguished, but from the wick of a lamp, which a single breath puts out.
Remember Ye Not the Former Things: I Do a New Thing
18Remember ye not the former things, neither consider the things of old.
Jamieson-Fausset-Brown
18. So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [Vitringa].
18. So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [Vitringa].
The Pulpit Commentary
Remember ye not the former things. The old deliverance will be as nothing compared with the new. Israel must cast its eye forwards, not backwards. Mr. Cheyne well compares Jer_23:7, Jer_23:8, and also well notes that "the chief glories of the second manifestation are spiritual." Israel in the wilderness was a stiff:necked and rebellious people, given to murmuring, licentiousness, and idolatry. Israel, returned from Babylon, will no more hanker after idols, but will have God's Law "put in their inward parts" (Jer_32:33), and will "show forth God's praise" (Jer_23:21).
Remember ye not the former things. The old deliverance will be as nothing compared with the new. Israel must cast its eye forwards, not backwards. Mr. Cheyne well compares Jer_23:7, Jer_23:8, and also well notes that "the chief glories of the second manifestation are spiritual." Israel in the wilderness was a stiff:necked and rebellious people, given to murmuring, licentiousness, and idolatry. Israel, returned from Babylon, will no more hanker after idols, but will have God's Law "put in their inward parts" (Jer_32:33), and will "show forth God's praise" (Jer_23:21).
19Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.
Jamieson-Fausset-Brown
19. new--unprecedented in its wonderful character (Is 42:9).
spring forth--as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence (Mr 4:26-28).
way in ... wilderness--just as Israel in the wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (compare Is 41:17-19). "I will open a way, not merely in the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the prophecy shall be fulfilled: 'With joy shall ye draw water out of the wells of salvation'" [Jerome]. "A way" often stands for the true religion (Ac 9:2; 18:26). "Rivers" express the influences of the Holy Spirit (Joh 7:37-39). Israel's literal restoration hereafter is included, as appears by comparing Is 11:15, 16.
19. new--unprecedented in its wonderful character (Is 42:9).
spring forth--as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence (Mr 4:26-28).
way in ... wilderness--just as Israel in the wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (compare Is 41:17-19). "I will open a way, not merely in the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the prophecy shall be fulfilled: 'With joy shall ye draw water out of the wells of salvation'" [Jerome]. "A way" often stands for the true religion (Ac 9:2; 18:26). "Rivers" express the influences of the Holy Spirit (Joh 7:37-39). Israel's literal restoration hereafter is included, as appears by comparing Is 11:15, 16.
The Pulpit Commentary
Behold, I will do a new thing (comp. Isa_42:9, with the comment). It is, of course, quite possible that the novelty is not merely in the circumstances of the deliverance, but extends to all its results, among which is the Messianic kingdom—verily, a "new thing" (see Jer_31:22). Now it shall spring forth; rather, already it is springing up (comp. Isa_42:9). Things, however, are more advanced (to the prophet's eye) than when that passage was written. Events are shaping themselves—the deliverance approaches. Shall ye not know it? rather, will ye not give heed to it? Will not the exiled people, whom Isaiah addresses, turn their thoughts this way, and let the idea of deliverance take possession of their minds, instead of brooding on past and present sufferings (see Isa_40:30; Isa_41:17; Isa_42:22)? God is about to make a way in the wilderness, and rivers in the desert. As he led his people out of their Egyptian bondage, first through the Red Sea, and then through a "howling wilderness" (Deu_32:10), so now he will "make a way" for them through a still more desolate tract. We are nowhere historically told by what route the Israelites ultimately returned. If they went by Tadmor and Damascus, they must have traversed a most arid and difficult desert. Even if they did not quit the Euphrates till they reached the latitude of Aleppo, still they must have had some wide tracts of wilderness to cross.
Behold, I will do a new thing (comp. Isa_42:9, with the comment). It is, of course, quite possible that the novelty is not merely in the circumstances of the deliverance, but extends to all its results, among which is the Messianic kingdom—verily, a "new thing" (see Jer_31:22). Now it shall spring forth; rather, already it is springing up (comp. Isa_42:9). Things, however, are more advanced (to the prophet's eye) than when that passage was written. Events are shaping themselves—the deliverance approaches. Shall ye not know it? rather, will ye not give heed to it? Will not the exiled people, whom Isaiah addresses, turn their thoughts this way, and let the idea of deliverance take possession of their minds, instead of brooding on past and present sufferings (see Isa_40:30; Isa_41:17; Isa_42:22)? God is about to make a way in the wilderness, and rivers in the desert. As he led his people out of their Egyptian bondage, first through the Red Sea, and then through a "howling wilderness" (Deu_32:10), so now he will "make a way" for them through a still more desolate tract. We are nowhere historically told by what route the Israelites ultimately returned. If they went by Tadmor and Damascus, they must have traversed a most arid and difficult desert. Even if they did not quit the Euphrates till they reached the latitude of Aleppo, still they must have had some wide tracts of wilderness to cross.
20The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.
Jamieson-Fausset-Brown
20. beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (Psa 148:10) [Jerome].
dragons--"serpents," or else jackals (see on Is 13:22).
owls--rather, "ostriches."
20. beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (Psa 148:10) [Jerome].
dragons--"serpents," or else jackals (see on Is 13:22).
owls--rather, "ostriches."
The Pulpit Commentary
The beast of the field shall honour me. The animal creation shall, participate in the benefits of the "new thing" introduced by the restoration of Israel, and in their dumb way shall show their gratitude. The dragons and the owls. The recent mention of the desert causes animals of the desert (Isa_13:21, Isa_13:22) to be taken as examples. (On the animals intended, see the comment on Isa_34:13.) If even the beasts of the desert honoured God, much more would the rest of the animal creation (comp. Isa_11:6-8).
The beast of the field shall honour me. The animal creation shall, participate in the benefits of the "new thing" introduced by the restoration of Israel, and in their dumb way shall show their gratitude. The dragons and the owls. The recent mention of the desert causes animals of the desert (Isa_13:21, Isa_13:22) to be taken as examples. (On the animals intended, see the comment on Isa_34:13.) If even the beasts of the desert honoured God, much more would the rest of the animal creation (comp. Isa_11:6-8).
21This people have I formed for myself; they shall shew forth my praise.
Jamieson-Fausset-Brown
21. This people--namely, The same as "My people, My chosen" (see Is 43:1, 7; Psa 102:18).
my praise--on account of the many and great benefits conferred on them, especially their restoration.
21. This people--namely, The same as "My people, My chosen" (see Is 43:1, 7; Psa 102:18).
my praise--on account of the many and great benefits conferred on them, especially their restoration.
The Pulpit Commentary
This people have I formed for myself (see above, Isa_43:7, and comp. Pro_16:4). They shall show forth my praise; i.e. their restoration to their own land shall cause them to glorify me both with songs of praise (for the fulfilment, see Ezr_3:9-11; Neh_12:27; and the post-Captivity psalms), and also by a life in accordance with my laws.
This people have I formed for myself (see above, Isa_43:7, and comp. Pro_16:4). They shall show forth my praise; i.e. their restoration to their own land shall cause them to glorify me both with songs of praise (for the fulfilment, see Ezr_3:9-11; Neh_12:27; and the post-Captivity psalms), and also by a life in accordance with my laws.
Israel Weary of God; God Blots Out Transgressions
22But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.
Jamieson-Fausset-Brown
22. But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (Tit 3:5).
but--rather, "for."
weary of me--(Am 8:5, 6; Mal 1:13), though "I have not wearied thee" (Is 43:23), yet "thou hast been weary of Me."
22. But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (Tit 3:5).
but--rather, "for."
weary of me--(Am 8:5, 6; Mal 1:13), though "I have not wearied thee" (Is 43:23), yet "thou hast been weary of Me."
The Pulpit Commentary
A REPROACH ADDRESSED TO CAPTIVE ISRAEL FOR ITS PAST OMISSIONS AND SINS. The thought of Israel in the future, redeemed, restored, and "telling out God's praise" (Isa_43:21), raises naturally the con-trusted thought of Israel in the present and the past, disobedient, full of shortcomings (Isa_43:22-24), too often guilty of overt acts of sin (Isa_43:24-28). While reproaching his people, and reminding them that the exile is the wellmented punishment of their past offences (Isa_43:27, Isa_43:28), God still promises them pardon if they will appeal to his covenant of mercy (Isa_43:25, Isa_43:26).
But thou hast not called upon me. The Jews had never been greatly given to prayer. They were a "practical" people, active, energetic, hard-working, busily employed in handicrafts, commerce, or agriculture. David and Daniel, who prayed three times a day (Psa_55:17; Dan_6:10), were probably exceptions to the general rule. At any rate, it appears here that in the exile the nation had neglected prayer. No doubt there was a nucleus of "faithful men," who did as Daniel did. But with the mass it was otherwise. Hard toil occupied their time. Despair made dull their hearts. They looked for no alleviation of their lot, and lived on in a sort of apathy. But thou hast been weary of me; rather, for thou hast wearied of me. Thou hast left off praying, because thou wast weary of my service.
A REPROACH ADDRESSED TO CAPTIVE ISRAEL FOR ITS PAST OMISSIONS AND SINS. The thought of Israel in the future, redeemed, restored, and "telling out God's praise" (Isa_43:21), raises naturally the con-trusted thought of Israel in the present and the past, disobedient, full of shortcomings (Isa_43:22-24), too often guilty of overt acts of sin (Isa_43:24-28). While reproaching his people, and reminding them that the exile is the wellmented punishment of their past offences (Isa_43:27, Isa_43:28), God still promises them pardon if they will appeal to his covenant of mercy (Isa_43:25, Isa_43:26).
But thou hast not called upon me. The Jews had never been greatly given to prayer. They were a "practical" people, active, energetic, hard-working, busily employed in handicrafts, commerce, or agriculture. David and Daniel, who prayed three times a day (Psa_55:17; Dan_6:10), were probably exceptions to the general rule. At any rate, it appears here that in the exile the nation had neglected prayer. No doubt there was a nucleus of "faithful men," who did as Daniel did. But with the mass it was otherwise. Hard toil occupied their time. Despair made dull their hearts. They looked for no alleviation of their lot, and lived on in a sort of apathy. But thou hast been weary of me; rather, for thou hast wearied of me. Thou hast left off praying, because thou wast weary of my service.
23Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense.
Jamieson-Fausset-Brown
23. small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (Ex 29:38; Nu 28:3).
sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.
I have not caused thee to serve--that is, to render the the service of a slave (Mt 11:30; Ro 8:15; 1Jo 4:18; 5:3).
offering--bloodless (Le 2:1, 2).
wearied--antithetical to Is 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties (Psa 50:8-14; 51:16, 17; Mi 6:3, 6-8).
23. small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (Ex 29:38; Nu 28:3).
sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.
I have not caused thee to serve--that is, to render the the service of a slave (Mt 11:30; Ro 8:15; 1Jo 4:18; 5:3).
offering--bloodless (Le 2:1, 2).
wearied--antithetical to Is 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties (Psa 50:8-14; 51:16, 17; Mi 6:3, 6-8).
The Pulpit Commentary
Thou hast not brought me the small cattle of thy burnt offerings. If this reproach is regarded as addressed to captive Israel, who could not offer sacrifices, we must explain it by the analogy of the expression, "the calves of your lips" (Hos_14:2). All prayer may be regarded as a sort of offering, and withholding it as withholding sacrifice. But it is possible that the prophet is not addressing captive Israel only, but carrying his thoughts back to the period preceding the Captivity, when there was a general neglect of God's service, and for a time the temple was given up to idol-worship (2Ki_21:3-7; 2Ki_23:4-14). The glance back at earlier times is apparent in Isa_43:27, Isa_43:28. I have not caused thee to serve with an offering, etc.; rather, I put no heavy service on thee in respect of meat offering, neither made I thee to toil in respect of incense; i.e. "my positive requirements have been light—surely thou shouldst have complied with them." Meat offerings were to accompany every sacrifice, but were a small burthen. Incense was not required from any private person.
Thou hast not brought me the small cattle of thy burnt offerings. If this reproach is regarded as addressed to captive Israel, who could not offer sacrifices, we must explain it by the analogy of the expression, "the calves of your lips" (Hos_14:2). All prayer may be regarded as a sort of offering, and withholding it as withholding sacrifice. But it is possible that the prophet is not addressing captive Israel only, but carrying his thoughts back to the period preceding the Captivity, when there was a general neglect of God's service, and for a time the temple was given up to idol-worship (2Ki_21:3-7; 2Ki_23:4-14). The glance back at earlier times is apparent in Isa_43:27, Isa_43:28. I have not caused thee to serve with an offering, etc.; rather, I put no heavy service on thee in respect of meat offering, neither made I thee to toil in respect of incense; i.e. "my positive requirements have been light—surely thou shouldst have complied with them." Meat offerings were to accompany every sacrifice, but were a small burthen. Incense was not required from any private person.
24Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities.
Jamieson-Fausset-Brown
24. bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jr 6:20). It was used among the Hebrews to make the sacred ointment (Ex 30:23). It is often offered as a mark of hospitality.
filled--satiated (Jr 31:14). God deigns to use human language to adapt Himself to human modes of thought.
made me to serve--though "I have not caused thee to serve" (Is 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (Php 2:7; He 2:14, 15).
wearied me--Though I have "not wearied thee" (Is 43:23; see Is 1:14).
24. bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jr 6:20). It was used among the Hebrews to make the sacred ointment (Ex 30:23). It is often offered as a mark of hospitality.
filled--satiated (Jr 31:14). God deigns to use human language to adapt Himself to human modes of thought.
made me to serve--though "I have not caused thee to serve" (Is 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (Php 2:7; He 2:14, 15).
wearied me--Though I have "not wearied thee" (Is 43:23; see Is 1:14).
The Pulpit Commentary
Thou hast bought me no sweet cane with money. "Sweet cane" is mentioned in the Law only in connection with the "holy anointing oil" (Exo_30:23). But the present passage raises a suspicion that it was practically used in the burnt offerings of private persons (see the next clause). That it was anciently used in Babylonia in sacrifice, appears from the Deluge Tablets. But thou hast made me to serve with thy sins. "The sins of Israel," as Delitzsch observes, "pressed upon Jehovah, as a burthen does upon a servant." This is a part of the fundamental idea running through the third part of Isaiah, closely connected with the mediatorial office of the "Servant of the Lord," who "bare the sin of many" (Isa_53:12), and on whom "the Lord laid the iniquity of us all" (Isa_53:6). Israel, both during the Captivity and before, had accumulated a heavy load of sin, not merely by negligence, but by overt acts of guilt (see Isa_1:4, Isa_1:15, Isa_1:21-23, etc.).
Thou hast bought me no sweet cane with money. "Sweet cane" is mentioned in the Law only in connection with the "holy anointing oil" (Exo_30:23). But the present passage raises a suspicion that it was practically used in the burnt offerings of private persons (see the next clause). That it was anciently used in Babylonia in sacrifice, appears from the Deluge Tablets. But thou hast made me to serve with thy sins. "The sins of Israel," as Delitzsch observes, "pressed upon Jehovah, as a burthen does upon a servant." This is a part of the fundamental idea running through the third part of Isaiah, closely connected with the mediatorial office of the "Servant of the Lord," who "bare the sin of many" (Isa_53:12), and on whom "the Lord laid the iniquity of us all" (Isa_53:6). Israel, both during the Captivity and before, had accumulated a heavy load of sin, not merely by negligence, but by overt acts of guilt (see Isa_1:4, Isa_1:15, Isa_1:21-23, etc.).
25I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.
Jamieson-Fausset-Brown
25. I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Is 44:22).
for mine own sake--(Is 48:9, 11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out.
not remember ... sins--(Jr 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
25. I, even I--the God against whom your sin is committed, and who alone can and will pardon. (Is 44:22).
for mine own sake--(Is 48:9, 11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out.
not remember ... sins--(Jr 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
The Pulpit Commentary
I, even I, am he that blotteth out thy transgressions (comp. Psa_51:1, Psa_51:9). The idea is based on that of sins being "noted in a book" (Psa_56:8; Rev_20:12). For mine own sake; i.e. purely from the love that I bare thee.
I, even I, am he that blotteth out thy transgressions (comp. Psa_51:1, Psa_51:9). The idea is based on that of sins being "noted in a book" (Psa_56:8; Rev_20:12). For mine own sake; i.e. purely from the love that I bare thee.
26Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.
Jamieson-Fausset-Brown
26. Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (Is 1:18; 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (Ge 32:9, 12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (Job 23:6); we thus become "the Lord's remembrancers" (Is 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (Ro 3:26; compare Is 20:1-6, and Psa 143:2).
26. Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (Is 1:18; 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (Ge 32:9, 12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (Job 23:6); we thus become "the Lord's remembrancers" (Is 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (Ro 3:26; compare Is 20:1-6, and Psa 143:2).
The Pulpit Commentary
Put me in remembrance. Either, ironically, "Remind me of thy good deeds; plead thy cause with me on that ground; show the merits that justify thee;" or else seriously, "Remind me of my promises; plead them before me; declare them, that by my free grace I may justify thee." The latter is the more probable interpretation.
Put me in remembrance. Either, ironically, "Remind me of thy good deeds; plead thy cause with me on that ground; show the merits that justify thee;" or else seriously, "Remind me of my promises; plead them before me; declare them, that by my free grace I may justify thee." The latter is the more probable interpretation.
27Thy first father hath sinned, and thy teachers have transgressed against me.
Jamieson-Fausset-Brown
27. first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [Maurer]. Or, thy chief religious ministers or priests [Gesenius]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant.
teachers--literally, "interpreters" between God and man, the priests (Job 33:23; Mal 2:7).
27. first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [Maurer]. Or, thy chief religious ministers or priests [Gesenius]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant.
teachers--literally, "interpreters" between God and man, the priests (Job 33:23; Mal 2:7).
The Pulpit Commentary
Thy first father hath sinned; rather, thy first father sinned; that is, "Thou hast no merits of thy own. Even thy first father, Abraham, sinned (Gen_12:13, Gen_12:18; Gen_17:17; Gen_20:2); and thy teachers have transgressed. Thy very priests and prophets have been full of imperfections—have often sinned against me. Much more hast thou, my people generally, committed grievous offences. Thou must therefore throw thyself on my mercy."
Thy first father hath sinned; rather, thy first father sinned; that is, "Thou hast no merits of thy own. Even thy first father, Abraham, sinned (Gen_12:13, Gen_12:18; Gen_17:17; Gen_20:2); and thy teachers have transgressed. Thy very priests and prophets have been full of imperfections—have often sinned against me. Much more hast thou, my people generally, committed grievous offences. Thou must therefore throw thyself on my mercy."
28Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.
Jamieson-Fausset-Brown
28. profaned the princes--(Psa 89:39; La 2:2, 6, 7). I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity.
princes of the sanctuary--"governors of" it (1Ch 24:5); directing its holy services; priests.
curse--Hebrew, cherim, a "solemn anathema," or "excommunication."
reproaches--(Psa 123:3, 4).
28. profaned the princes--(Psa 89:39; La 2:2, 6, 7). I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity.
princes of the sanctuary--"governors of" it (1Ch 24:5); directing its holy services; priests.
curse--Hebrew, cherim, a "solemn anathema," or "excommunication."
reproaches--(Psa 123:3, 4).
The Pulpit Commentary
Therefore I have profaned the princes of the sanctuary. The "princes of the sanctuary" (literally, "princes of holiness") are the principal members of the priesthood, who were carried into captivity with the rest of the people (2Ki_25:18), and deprived of their functions, as a part of the punishment due to Israel for its sins. Israel itself was at the same time given to the curse of a severe bondage and to the reproaches of the neighboring nation.
Therefore I have profaned the princes of the sanctuary. The "princes of the sanctuary" (literally, "princes of holiness") are the principal members of the priesthood, who were carried into captivity with the rest of the people (2Ki_25:18), and deprived of their functions, as a part of the punishment due to Israel for its sins. Israel itself was at the same time given to the curse of a severe bondage and to the reproaches of the neighboring nation.
THE HOLY BIBLE
Isaiah
Chapter 43
Translated out of the original tongues, and with the former translations diligently compared and revised.
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