Bible Commentaries

This chapter is evidently a continuation of the subject discussed in the previous chapters, and refers mainly to the promised deliverance from Babylon. The people of God are still contemplated by the prophet as suffering the evils of their long and painful captivity, and his object is to comfort them with the assurances of deliverance. The chapter may be regard as composed of a succession of arguments, all tending to show them that God would be their protector, and that their deliverance would be certain. These arguments are not distinguished by any very clear marks of transition, and all divisions of the chapter must he in a measure arbitrary. But perhaps the following arrangement will comprise the considerations which the prophet designed to suggest.

I. In the previous chapter he had severely rebuked the Jews, as being deaf, and blind, and had showed them that it was on account of their sins that these calamities had come upon them. Yet he now turns and says, that they are the people whom he had redeemed, and whom it was his purpose to deliver, and repeats the solemn assurance that they would be rescued Isaiah 43:1-7. This assurance consists of many items, or considerations, showing that they would be recovered, however far they were driven from their own land.

1. God had formed and redeemed them Isaiah 43:1. It followed from this that a God of covenant faithfulness would be with them in their trials Isaiah 43:2.

2. They had been so precious to him and valuable, that he had given entire nations for their ransom Isaiah 43:3. It followed from this, that he would continue to give more, if necessary, for their ransom Isaiah 43:4.

3. It was rite fixed purpose of God to gather them again, wherever they might be scattered, and they had, therefore, nothing to fear Isaiah 43:5-7.

II. God asserts his superiority to all idol-gods. He makes a solemn appeal, as he had done in Isaiah 41, to show that the idols had no power; and refers to all that he had predicted and to its fulfillment in proof that he was the only true God, and had been faithful to his people Isaiah 43:8-13. In doing this, he says:

1. That none of the idols had been able to predict future events Isaiah 43:8-9.

2. That the Jewish people were his witnesses that he was the true God, and the only Saviour Isaiah 43:10-12.

3. That he had existed forever, and that none could thwart his designs Isaiah 43:13.

III. God asserts his purpose to destroy the I power of Babylon Isaiah 43:14, Isaiah 43:17. He says:

1. That he had sent to Babylon (by Cyrus) to bring down their power, and prostrate their nobles Isaiah 43:14-15; and,

2. Appeals to what he had formerly done; refers to the deliverance from Egypt, and asserts it to be his characteristic that he made a way in the sea, and led forth the chariot, the horse, the army, and the power Isaiah 43:16-17.

IV. Yet he tells them Isaiah 43:18-21, that all his former wonderful interpositions would be surpassed; that he would do a new thing - so strange, so wonderful, and marvelous, that all that he had formerly done should be forgotten.

1. They are commanded not to remember the former things Isaiah 43:18.

2. He would do anew thing - a thing which in all his former interpositions had not been done Isaiah 43:19.

3. The characteristics of the future wonder would be, that he would make a way in the wilderness, and rivers in the desert Isaiah 43:19; and that even the wild beasts of the desert should be made to honor him Isaiah 43:20.

4. He had formed that people for himself, and they should show forth his praise Isaiah 43:21.

V. From these promises of protection and assistance, and these assurances of favor, God turns to remind them of their sins, and assures them that it was by no merit of theirs that he would thus interpose to deliver them.

1. He reminds them of their having neglected, as a people, to honor him, and having witcheld what was his due Isaiah 43:22-24; yet,

2. He would blot out their sins, but it was by no merit of theirs, but by his mere mercy Isaiah 43:25-26.

3. They had been a sinful people, and he had, therefore, humbled their power, and given the nation to reproach, and a curse Isaiah 43:27-28. The same subject is resumed and prosecuted in the next chapter, and they should be read together without any interuption.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. A village or hamlet, as beans a cover or shelter to the inhabitants (1 Samuel 6:18; compare the word כפר kâphâr in 1 Chronicles 27:25; Nehemiah 6:2; Sol 6:12).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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