Isaiah 43:1-28

Isaiah 43:1-28

Isaiah 43:1-28

1. But 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.

1. Et nunc sic dicit Iehova creator tuus, Iacob; fictor tuus, Israel. Ne timeas, quoniam redemi (to,) vocavi to nomine tuo; meus (es) tu.

2. When 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.

2. Quum transieris per aquas, ego tecum (ero;) in fluminibus, non inundabunt to. Quum transieris per ignem ipsum, non combureris; nec flamma ardebit in to.

3. For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

3. Quoniam ego Iehova Deus tuus, Sanctus Israel, servator tuus; dedi pretium redemptionis true, Aegyptum, Aethiopiam, et Saba in vicem tuam.

4. Since 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.

4. Quia pretiosus fuisti in oculis meis, honoratus es, et ego dilexi to. Tradam hominem in vicem tuam, et populos in vicem animae tuae.

5. Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;

5. Ne timeas, quia ego tecum. Ab Oriente adducam semen tuum, et ab Occidente colligam to.

6. 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 ends of the earth;

6. Dicam Aquiloni, Da, et Austro, Ne prohibeas. Adducito filios meos e longinquo, et filias meas ab extremo terrae.

7. Even 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.

7. Omnes vocati nomine meo, et ad gloriam meam creavi cos; formavi eos, adeoque feel eos.

8. Bring forth the blind people that have eyes, and the deaf that have ears.

8. Ut educam populum caecum, cut oculi; et surdos, quibus aures.

9. Let 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.

9. Omnes gentes congregentur simul, et colligantur populi. Quis eat in els qui istud annuntiet: ac priora nos audire faciat? Proferant testes suos, justi pronuntientur; sed audiant, et dicent, Verum est.

10. Ye 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.

10. Vos testes met, dicit Iehova, et servus meus quem elegi. Propterea scietis, et credetis mihi, et intelligetis quod ego sum; ante me non est formatus Deus, nee post me erit.

11. I, even I, am the LORD; and besides me there is no saviour.

11. Ego, ego sum Iehova, et nullus praeter me servator.

12. I 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.

12. Ego annuntiavi, et servavi, et audire feteram; et non in vobis alienus. Vos ergo testes mei, dicit Iehova, quod ego sim Deus.

13. Yea, 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?

13. Etiam antequam dies esset, ego eram; et non est qui e manu mea eruat; faciam, et quis avertet illud?

14. Thus 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.

14. Sic dicit Iehova redemptor rester, Sanctus Israelis: Propter vos misi in Babylonem, et descendere feci. Omnes ipsi fugitivi; et Chaldaeorum clamor in navibus.

15. I am the LORD, your Holy One, the Creator of Israel, your King.

15. Ego Iehova, Sanctus rester, creator israel, Rex rester.

16. Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;

16. Sic dicit Iehova, qui dat in mari viam, et in aquis violentis semitam.

17. Which 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.

17. Quum educit, currus et equus, exercitus et robur simul jacent, ut non surgant. Extincti sunt; sicut linum extincti sunt.

18. Remember ye not the former things, neither consider the things of old.

18. Ne reeordemini priorum, et antiqua ne memoretis.

19. Behold, 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.

19. Ecce ego facio rem novato; jam orietur; an non earn cognoscetis? Hac vice (vel, utique) ponam in deserto viam; flumina in solitudine.

20. The 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.

20. Honorabit me bestia agri; dracones, et pulli struthionis; quia dederim in deserto aquas, flumina in solitudine, ad potandum populum meum, electum meum.

21. This people have I formed for myself; they shall shew forth my praise.

21. Populum hunc creavi mihi; laudem meam narrabit.

22. But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.

22. Et non me invocasti, Iacob; quin fatigatus es in me, Israel.

23. Thou 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.

23. Non adduxisti mihi pecus holocaustorum tuorum, et sacrificiis tuis non honorasti me; non feci to servire in oblatione, nec laborare in suffitu.

24. Thou 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.

24. Non emisti mihi pecunia calamum, nec adipe victimarum tuarum inebriasti me; sed me servire fecisti in peccatis tuis, et me laborare fecisti in iniquitatibus tuis.

25. I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

25. Ego, ego sum qui deleo iniquitates tuas propter me; ideo peccatorum tuorum non recordabor.

26. Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.

26. Reduc mihi in memoriam; judicemur simul; narra tu, ut justificeris.

27. Thy first father hath sinned, and thy teachers have transgressed against me.

27. Pater tuus primus peceavit, et doctores tui in me praevaricati sunt.

28. Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches.

28. Ideo poiluam Principes sanctuarii, et ponam in execrationem Iacob, et Israel in opprobrium.

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,” (Ephesians 2:10,) as on former occasions we have fully explained. 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.

Note 162. See Commentary on Isaiah, vol. 2, pages 83 and 264, and page 132 of the present volume.

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.” (Matthew 7:23; Luke 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.

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.” (Psalm 66:12.) In like manner the Apostle James exhorts believers not to faint when they “fall into various temptations.” (James 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.

Note 163. “Jusqu’ ace qu’il nons esleve en haut a soy.” “Till he raise us on high to himself.”

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. (2 Kings 19:28; Isaiah 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,” (Psalm 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 (1 Peter 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.

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,” (Exodus 4:22,) and “his friends.” (John 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.

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, 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,

Note 164. Commentary on Isaiah, vol. 1, p. 26.

“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.” (Deuteronomy 30:3, 4.)

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.