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Isaiah Capítulo 43
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Isa 43:1-28.
繁體中文
Original em inglês
Isa 43:1-28.
A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD
(Isa 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
(Isa 43:7, 15, 21; Isa 44:2, 21, 24).
So believers, "created in Christ Jesus"
(Eph 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
Isa 43:3).
Babylon was to be the ransom in this case, that is, was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to death, that we might be redeemed.
called . . . by . . . name--not merely "called" in general, as in
Isa 42:6; 48:12; 51:2,
but designated as His own peculiar people (compare
Isa 45:3, 4; Ex 32:1; 33:12; Joh 10:3).
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2. rivers . . . not overflow thee——如渡約旦河時，雖在「漲溢」之時——那時其「水勢」格外危險
(Jos 3:15; Jer 12:5).
waters . . . fire——表示極大危險的諺語
(Ps 66:12;
又
Ps 138:7).
字面應驗於紅海
(Ex 14:21, 22),
以及三個少年人因良心之故被扔入火窯的事上
(Da 3:25, 27).
Original em inglês
2. rivers . . . not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous
(Jos 3:15; Jer 12:5).
waters . . . fire--a proverbial phrase for the extremest perils
(Ps 66:12;
also
Ps 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).
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3. Egypt for thy ransom——埃及與以色列二者必有一亡；神揀選了強大得多的埃及被毀，好使祂的百姓得釋放；如此，埃及便代替以色列，成為一種「贖價」。希伯來文 kopher 本意為「覆蓋某物之物」，如塗在方舟上的瀝青；引申為遮蓋罪惡之物，即贖罪。尼布甲尼撒曾征服埃及、古實（希伯來文作 Cush）和西巴（出於古實，
Ge 10:7,
大概即古實的麥羅埃——由阿斯塔博拉斯河與尼羅河所形成的大島，後為居魯士繼承人甘比西所征服）。居魯士從神手中領受了這些，連同巴比倫其餘的版圖，作為他即將釋放以色列的報償。然而，這也可能指撒珥根用三年戰爭征服這些國家，因而使其注意力從以色列轉移開來（見
Isa 20:1
的註解）[VITRINGA]。但此處所指大概更為廣泛，即耶和華在以色列的安全需要時，犧牲強盛的外邦列國的一切事例。
Original em inglês
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
Isa 20:1)
[VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.
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4. Since——從起初就一直如此；因以色列從來沒有不是耶和華之民的時候。歸結句應在「我必賜」。「既然你在我眼中看為寶貴、尊榮，我又愛你，我必賜」云云 [MAURER]。GESENIUS 如英文譯本，將「既然」解作「因為」。若歸結句如英文譯本所示，則「你既然寶貴」是指神將祂百姓從埃及領出之時——那時首次彰顯了祂從永恆以來對他們的愛
(Jer 31:3;
Ho 11:1);
「尊榮」與「所愛」指神所賜外在的尊榮與慈愛的記號。
men . . . people——為你的緣故，別的列國（如
Isa 43:3).
thy life——你的身體性命。
Original em inglês
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
(Jer 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
Isa 43:3).
thy life--thy person.
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5.
(De 30:3).
seed——散居各地的後裔。VITRINGA 將此理解為教會藉奧祕的重生所產生的屬靈「後裔」：因為原文是「帶來」，而非「帶回」。這層意義或許包含在內，但不能排除字面上以色列的復興
(Jer 30:10, 11;
Am 9:9;
Zec 2:6-13).
Original em inglês
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
(Jer 30:10, 11; Am 9:9; Zec 2:6-13).
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6. Give up——即交出我的百姓。
sons . . . daughters——陰性與陽性連用，表達完整的全數
(Zec 9:17).
Original em inglês
6. Give up--namely, My people.
sons . . . daughters--The feminine joined to the masculine expresses the complete totality of anything
(Zec 9:17).
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7. called by my name——屬於以色列，其民作為神的兒子，承受父的名
(Isa 44:5; 48:1).
for my glory——
(Isa 43:21;
Isa 29:23).
Original em inglês
7. called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father
(Isa 44:5; 48:1).
for my glory--
(Isa 43:21; Isa 29:23).
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8. 神鄭重地挑戰列國，要他們與祂辯論祂超乎其偶像之上、並有能力拯救以色列這事
(Isa 41:1)。
blind people——指外邦人，他們也如以色列
(Isa 42:19)
一樣（屬靈上）瞎眼，雖有眼睛；即有天然的本能，可以借此認識神
(Ro 1:20, 21)
〔LOWTH〕。或指猶太人〔VITRINGA〕。
Original em inglês
8. Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel
(Isa 41:1).
blind people--the Gentiles, who also, like Israel
(Isa 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].
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9. who . . . can declare this——那些拜偶像的占卜者中，誰曾預言這事？即關於古列作以色列拯救者之事？
former——指先前的預言，如
Isa 42:9
〔MAURER〕。或作將要首先發生的事（見
Isa 41:21, 22 註釋）
〔BARNES〕。
let them bring forth their witnesses——如我帶我的見證人來
(Isa 43:10)。
justified——被證明其所託稱的預言為真實。
or——宜作「並」；讓人聽見他們的預言，並因事件的結果說：這應驗了（見
Isa 41:26 註釋）。
Original em inglês
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
Isa 42:9
[MAURER]. Or, things that shall first come to pass (see on
Isa 41:21, 22)
[BARNES].
let them bring forth their witnesses--as I do mine
(Isa 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
Isa 41:26).
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10. Ye——猶太人，我已給你們預言，並由事件證實；並在你們蒙拯救之時，我多次彰顯我的大能（見
Isa 43:3, 4；
Isa 44:8)。
and my servant——即整個猶太民族
(Isa 41:8)。
believe——信靠。
formed——在我存在之前，沒有一個假神被造出來。「造」是指偶像，不是指神。
Re 1:11
用同樣的話證明耶穌的神格，如以賽亞在此用以證明耶和華的神格。
Original em inglês
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
Isa 43:3, 4; Isa 44:8).
and my servant--that is, the whole Jewish people
(Isa 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.
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11. Lord——耶和華。
saviour——暫時上，從巴比倫；永遠上，從罪與地獄
(Ho 13:4; Ac 4:12)。
同樣應用於神的稱號，也應用於耶穌。
Original em inglês
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.
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12. declared——預言未來
(Isa 41:22, 23)。
saved——國家，在過去的危險時刻。
showed——即表明我是神。
when . . . no strange god 等——可將我所發的預言歸於的對象。「外邦的」意為外來的，從國外引入的。
Original em inglês
12. declared--predicted the future
(Isa 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.
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13. 在……以前——希伯來文作「從白晝初次存在之時」。
let——古英文，意為「阻礙」
（賽 14:27）。
宜譯作「撤銷它」〔HORSLEY〕。
Original em inglês
13. before--literally, from the time of the first existence of day.
let--Old English for "hinder"
(Isa 14:27).
Rather, translate, "undo it" [HORSLEY].
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14. 差遣——即瑪代與波斯人
（賽 10:5、6，13:3）。
使降下——「使他們下到海邊」
（賽 42:10），
以逃避巴比倫將臨的毀滅。
貴胄——宜作「逃亡者」，即僑居於人口稠密的巴比倫的外邦人
（賽 13:14），
有別於迦勒底人〔MAURER〕。
呼聲在船上——與歡樂的水手一同在船上誇耀——呼聲，誇口地；他們先前在船上的歡樂與如今逃到船上時的恐慌形成悲慘的對比
（賽 22:2； 番 2:15）。
巴比倫位於幼發拉底河畔，該河藉一條運河與底格里斯河相連，並流入波斯灣。因此它以船隻和商業聞名，直到波斯君主為防止叛亂或入侵，在底格里斯河與幼發拉底河上築壩阻礙航運。
Original em inglês
14. sent--namely, the Medes and Persians
(Isa 10:5, 6; 13:3).
brought down--"made to go down" to the sea
(Isa 42:10),
in order to escape the impending destruction of Babylon.
nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon
(Isa 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
(Isa 22:2; Zep 2:15).
Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.
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15. 以色列的聖者——
（賽 43:1）。
你們的——藉拯救你們而證明是特別屬於你們的。
Original em inglês
15. creator of Israel--
(Isa 43:1).
your--proved to be specially yours by delivering you.
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16、17. 暗指以色列得拯救與法老在紅海被傾覆，這是神對祂百姓不變之屬性的恒久例證
（出 14:21、22、27、28）。
Original em inglês
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).
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17. 軍隊——仇敵大軍的勢力，每一個勇士。
他們一同滅亡——如法老的軍隊「一同」沉沒於水墳之中。
Original em inglês
17. the power--the might of the enemies host, every mighty warrior.
they shall lie down together--as Pharaoh's army sank "together" in a watery grave.
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18. 神將來為你們所作的介入將如此奇妙，以致以往的一切相比之下都被遺忘。顯然以色列未來的復興是最終所指的事件。如此，「從前的事」是如西拿基立的毀滅和從巴比倫歸回等事件。「古時的事」是更古老的事件，即從埃及和紅海得拯救，以及進入迦南〔VITRINGA〕。
Original em inglês
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].
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19. 新的——其奇妙的性質是前所未有的
（賽 42:9）。
發生——如發芽的菜蔬：一幅神護理中事件無聲但確定的漸進生長的美麗意象
（可 4:26-28）。
在曠野……道路——正如以色列在紅海與迦南之間的曠野中受耶和華引導並獲水供應；但「新」的拯救將伴隨神大能和慈愛的彰顯，使舊的相形見絀（參
賽 41:17-19）。
「我要開一條路，不僅在紅海中，更在整個世界的曠野中；不僅一條河流要從磐石中湧出，而是許多條，要滋潤的不是從前的身體，而是口渴者的靈魂，使預言應驗：『你們必從救恩的泉源歡然取水』」〔耶柔米〕。「道路」常指真宗教
（徒 9:2，18:26）。
「江河」表達聖靈的影響
（約 7:37-39）。
以色列日後的字面復興也包含在內，如比較
賽 11:15、16
所示。
Original em inglês
19. new--unprecedented in its wonderful character
(Isa 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
Isa 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
Isa 11:15, 16.
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20. 野獸——以偶像者為喻，他們沾染血與污穢，如野龍等居住在外邦無知的荒廢之地：連他們也將歸正。或者說，字面上神將在曠野賜下豐沛的水流，甚至野獸也（以詩意語言）讚美耶和華
(詩 148:10)
〔JEROME〕。
野龍——「蛇」，或作豺狼（參見
賽 13:22 註釋）。
鴯鶋——宜作「鴕鳥」。
Original em inglês
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
(Ps 148:10)
[JEROME].
dragons--"serpents," or else jackals (see on
Isa 13:22).
owls--rather, "ostriches."
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21. 這百姓——即與「我的百姓、我所揀選的」相同（參見
賽 43:1, 7； 詩 102:18)。
我的讚美——因祂所賜許多極大的恩惠，尤其是他們的復興。
Original em inglês
21. This people--namely, The same as "My people, My chosen" (see
Isa 43:1, 7; Ps 102:18).
my praise--on account of the many and great benefits conferred on them, especially their restoration.
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22. 然而——以色列卻不可以為這些神的恩惠是因他們對神的敬虔所致。信徒也是如此
(多 3:5)。
但——宜作「因為」。
厭煩我——
(摩 8:5, 6； 瑪 1:13)，
雖然「我並沒有使你厭煩」
(賽 43:23)，
「你卻厭煩了我」。
Original em inglês
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"
(Isa 43:23),
yet "thou hast been weary of Me."
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23. 細羊——宜作「羊羔」或「山羊羔」，律法規定每日當獻與神
(出 29:38； 民 28:3)。
祭——以任何方式獻的；而希伯來文中的「燔祭」指上升的祭物——即被火全燒的供物。
我沒有叫你服事——即作奴隸的服事
(太 11:30； 羅 8:15； 約壹 4:18；5:3)。
供物——無血的祭
(利 2:1, 2)。
厭煩——與
賽 43:22
「你厭煩了我」相對。雖然神在律法中要求這些祭物，卻不是要使敬拜者「厭煩」，也不是在他們無法履行時（如在被擄巴比倫時）強求；神所要求的，乃是在更高的道德責任之下
(詩 50:8-14；51:16, 17； 彌 6:3, 6-8)。
Original em inglês
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
Isa 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
(Ps 50:8-14; 51:16, 17; Mic 6:3, 6-8).
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24. 買——因「菖蒲」（芳香的菖蒲）並非巴勒斯坦本地所產，須從外國購買
(耶 6:20)。
希伯來人用以製造聖膏油
(出 30:23)。
也常作為款待之禮奉上。
充滿——飽足
(耶 31:14)。
神屈尊使用人的語言，以遷就人的思想方式。
使我服事——雖然「我沒有叫你服事」
(賽 43:23)。
我們的罪使神的兒子成為「僕人」。祂服事是為拯救我們脫離奴役
(腓 2:7； 來 2:14, 15)。
厭煩我——雖然我「沒有厭煩你」
(賽 43:23；
參見
賽 1:14)。
Original em inglês
24. bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries
(Jer 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
(Jer 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"
(Isa 43:23).
Our sin made the Son of God to become "a servant." He served to save us from servile bondage
(Php 2:7; Heb 2:14, 15).
wearied me--Though I have "not wearied thee"
(Isa 43:23;
see
Isa 1:14).
25
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25. 惟有我——就是你所得罪的神，也只有祂能夠並願意赦免
(賽 44:22)。
為我自己的緣故——
(賽 48:9, 11)。
罪何等可憎，因為它是得罪這樣一位恩典之神的！「塗抹」是取自帳簿的比喻——當債務還清時，所記的帳便被取消或塗抹。
不記念……罪惡——
(耶 31:34)。
當神赦免時，祂便忘記；即對待罪人如同忘記了他的罪一般。
Original em inglês
25. I, even I--the God against whom your sin is committed, and who alone can and will pardon.
(Isa 44:22).
for mine own sake--
(Isa 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--
(Jer 31:34).
When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
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26. 提醒我——將你在自己辯護中所要提出的每一個理由提醒我。取自審判的比喻
(賽 1:18；41:1)。
我們最強的理由，就是提醒神記念祂自己的應許。雅各在瑪哈念與毗努伊勒如此行了
(創 32:9, 12)。
於是神不是「用祂的大能與我們爭辯」，而是「將祂的力量」放在我們裏面
(伯 23:6)；
我們因此成為「耶和華的提醒者」
(賽 62:6，
旁註)。「宣告神的義」——在耶穌基督裏得證實的義——「好使你稱義」
(羅 3:26；
參見
賽 20:1-6； 詩 143:2)。
Original em inglês
26. Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial
(Isa 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"
(Isa 62:6,
Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified"
(Ro 3:26;
compare
Isa 20:1-6, and Ps 143:2).
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27. 始祖——集合用法，指「最古遠的祖先」，如對仗結構（「師傅」）所證明〔MAURER〕。或作你的主要宗教首長或祭司〔GESENIUS〕。此處不可能指亞當——萬國共同的父——因為在特別針對猶太人的講論中提及他的罪並不相干。亞伯拉罕在此也同樣不合適，因他到處被引為忠信的榜樣，而非「罪」的榜樣。然而，若從此段經文最終應用於普世教會的角度來看，也可能指亞當。
師傅——字面意思是神與人之間的「傳譯者」，即祭司
(伯 33:23； 瑪 2:7)。
Original em inglês
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).
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28. 玷污首領——
(詩 89:39； 哀 2:2, 6, 7)。
我視他們為不聖潔的人，或如此對待他們。我任憑他們受與平民相同的待遇，被剝去聖職並遭擄掠。
聖所的首領——即「管理」聖所的人
(代上 24:5)；
主持聖所的聖事；即祭司。
咒詛——希伯來文 cherim，即「嚴肅的禁令」或「逐出」。
凌辱——
(詩 123:3, 4)。
Original em inglês
28. profaned the princes--
(Ps 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--
(Ps 123:3, 4).
Isa 43:1-28.
一連串的論據，使以色列確信：儘管他們對神悖逆
(Isa 42:25),
祂仍必拯救並恢復他們。
1. But now——儘管神過去因以色列的罪而施行了公義的審判。
created——不僅在一般意義上，更是特別造作為歸祂自己的子民
(Isa 43:7, 15, 21; Isa 44:2, 21, 24).
照樣，信徒「在基督耶穌裏造成的」
(Eph 2:10),
「屬自己的子民」
(1Pe 2:9).
redeemed——除創造之外，他們當信靠祂的第二個理由。希伯來文意指付代價贖回俘虜（比較
Isa 43:3).
此處巴比倫成為贖價，即被毀滅，好使他們得釋放；照樣，基督成為咒詛，被定死罪，使我們得贖。
called . . . by . . . name——不僅僅是一般意義上的「呼召」，如
Isa 42:6; 48:12; 51:2,
而是指定為祂自己的子民（比較
Isa 45:3, 4; Ex 32:1; 33:12; Joh 10:3).