Isaiah

Isaiah 43

28 verses · Major Prophets · Old Testament

1But now Yahweh who created you, Jacob, and he who formed you, Israel, says: “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine. 2When you pass through the waters, I will be with you, and through the rivers, they will not overflow you. When you walk through the fire, you will not be burned, and flame will not scorch you. 3For I am Yahweh your God, the Holy One of Israel, your Savior. I have given Egypt as your ransom, Ethiopia and Seba in your place. 4Since you have been precious and honored in my sight, and I have loved you, therefore I will give people in your place, and nations instead of your life. 5Don’t be afraid, for I am with you. I will bring your offspring from the east, and gather you from the west. 6I will tell the north, ‘Give them up!’ and tell the south, ‘Don’t hold them back! Bring my sons from far away, and my daughters from the ends of the earth— 7everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’ ”
8Bring out the blind people who have eyes, and the deaf who have ears. 9Let all the nations be gathered together, and let the peoples be assembled. Who among them can declare this, and show us former things? Let them bring their witnesses, that they may be justified, or let them hear, and say, “That is true.”
10“You are my witnesses,” says Yahweh, “With my servant whom I have chosen; that you may know and believe me, and understand that I am he. Before me there was no God formed, neither will there be after me. 11I myself am Yahweh. Besides me, there is no savior. 12I have declared, I have saved, and I have shown, and there was no strange god among you. Therefore you are my witnesses”, says Yahweh, “and I am God. 13Yes, since the day was, I am he. There is no one who can deliver out of my hand. I will work, and who can hinder it?”

14Yahweh, your Redeemer, the Holy One of Israel says: “For your sake, I have sent to Babylon, and I will bring all of them down as fugitives, even the Chaldeans, in the ships of their rejoicing. 15I am Yahweh, your Holy One, the Creator of Israel, your King.”

16Yahweh, who makes a way in the sea,

and a path in the mighty waters, 17who brings out the chariot and horse, the army and the mighty man (they lie down together, they shall not rise; they are extinct, they are quenched like a wick) says: 18“Don’t remember the former things, and don’t consider the things of old. 19Behold, I will do a new thing. It springs out now. Don’t you know it? I will even make a way in the wilderness, and rivers in the desert. 20The animals of the field, the jackals and the ostriches, shall honor me, because I give water in the wilderness and rivers in the desert, to give drink to my people, my chosen, 21the people which I formed for myself, that they might declare my praise.
22Yet you have not called on me, Jacob; but you have been weary of me, Israel. 23You have not brought me any of your sheep for burnt offerings, neither have you honored me with your sacrifices. I have not burdened you with offerings, nor wearied you with frankincense. 24You have bought me no sweet cane with money, nor have you filled me with the fat of your sacrifices, but you have burdened me with your sins. You have wearied me with your iniquities.
25I, even I, am he who blots out your transgressions for my own sake; and I will not remember your sins. 26Put me in remembrance. Let us plead together. Declare your case, that you may be justified. 27Your first father sinned, and your teachers have transgressed against me. 28Therefore I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel an insult.”

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What others are saying

4 commentators · 70 notes on this chapter

Matthew HenryEnglish Puritan / Nonconformist · 1708–17144

Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.

Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.

v. 1–7

This chapter has a plain connexion with the close of the foregoing chapter, but a very surprising one. It was there said that Jacob and Israel would not walk in God's ways, and that when he corrected them for their disobedience they were stubborn and laid it…

v. 8–13

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

v. 14–21

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

John GillParticular Baptist / High Calvinist · 1746–176328

The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.

Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.

v. 1

But now thus saith the Lord that created thee, O Jacob,.... This prophecy is not concerning Cyrus, and the redemption of the Jews by him, as some have thought; nor of Sennacherib and his army, and of their deliverance from him, as Kimchi and his father…

v. 2

When thou passest through the waters; I will be with thee,.... The Targum and Jarchi apply this to the Israelites' passage through the waters of the Red sea, as a thing past; and Kimchi to Sennacherib's army, compared to the waters of a river strong and many…

v. 3

For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst…

Keil & DelitzschGerman Lutheran, conservative-critical · 1861–187511

The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.

Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.

v. 3–4

Just as in Isa 43:1, kı̄ (for), with all that follows, assigns the reason for the encouraging "Fear not;" so here a second kı̄ introduces the reason for the promise which ensures them against the dangers arising from either water or fire. "For I Jehovah am…

v. 5–7

The encouraging "Fear not" is here resumed, for the purpose of assigning a still further reason. "Fear not; for I am with thee: I bring thy seed from the east, and from the west will I gather them; I will say to the north, Give up; and to the south, Keep not…

v. 8–10

We come now to the third turn in the second half of this prophecy. It is linked on to the commencement of the first turn ("Hear, ye deaf, and look, ye blind, that ye may see"), the summons being now addressed to some one to bring forth the Israel, which has…

Jamieson, Fausset & BrownScottish Presbyterian / Reformed · 187127

The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.

Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.

v. 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 (Psa 66:12; also Psa 138:7). Literally…

v. 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…

v. 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…

World English Bible — Public domain