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<p id="Chapter43" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 43
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<p id="Isa43_1"><a onclick="return mV('Isa',43,'1-28');">Isa 43:1-28</a>. A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD (ISAIAH 42:25), HE WILL DELIVER AND RESTORE THEM.
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<p><b>1. But now</b>—notwithstanding God's past just judgments for Israel's sins.
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<br><br><b>created</b>—not only in the general sense, but specially <i>created</i> as a peculiar people unto Himself (<a onclick="return mV('Isa',43,7,15,21);">Isa 43:7, 15, 21</a>; <a onclick="return mV('Isa',44,2,21,24);">Isa 44:2, 21, 24</a>). So believers, "created in Christ Jesus" (<a onclick="return mV('Eph',2,10);">Eph 2:10</a>), "a peculiar people" (<a onclick="return mV('1Pe',2,9);">1Pe 2:9</a>).
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<br><br><b>redeemed</b>—a second argument why they should trust Him besides <i>creation.</i> The <i>Hebrew</i> means <i>to ransom by a price paid in lieu of the captives</i> (compare <a onclick="return mV('Isa',43,3);">Isa 43:3</a>). 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.
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<br><br><b>called...by...name</b>—not merely "called" in general, as in <a onclick="return mV('Isa',42,6);">Isa 42:6</a>; <a onclick="return mV('Isa',48,12);">48:12</a>; <a onclick="return mV('Isa',51,2);">51:2</a>, but <i>designated as His own</i> peculiar people (compare <a onclick="return mV('Isa',45,3,4);">Isa 45:3-4</a>; <a onclick="return mV('Exd',32,1);">Exd 32:1</a>; <a onclick="return mV('Exd',33,12);">33:12</a>; <a onclick="return mV('Jhn',10,3);">Jhn 10:3</a>).
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<p id="Isa43_2"><b>2. rivers...not overflow thee</b>—so in passing Jordan, though at its "<i>overflow,</i>" when its "swellings" were especially dangerous (<a onclick="return mV('Jos',3,15);">Jos 3:15</a>; <a onclick="return mV('Jer',12,5);">Jer 12:5</a>).
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<br><br><b>waters...fire</b>—a proverbial phrase for the extremest perils (<a onclick="return mV('Psa',66,12);">Psa 66:12</a>; also <a onclick="return mV('Psa',138,7);">Psa 138:7</a>). Literally fulfilled at the Red Sea (<a onclick="return mV('Exd',14,21,22);">Exd 14:21-22</a>), and in the case of the three youths cast into the fiery furnace for conscience' sake (<a onclick="return mV('Dan',3,25,27);">Dan 3:25, 27</a>).
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<p id="Isa43_3"><b>3. Egypt for thy ransom</b>—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, <i>instead</i> of Israel, as a kind of "ransom." The <i>Hebrew, kopher,</i> means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which <i>covers over</i> sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (<i>Hebrew, Cush</i>), and Saba (descended from Cush, <a onclick="return mV('Gen',10,7);">Gen 10:7</a> , 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 JFB for <a href="./Comm/jfb/Isa/Isa020.html#Isa20_1">Isa 20:1</a>) [VITRINGA]. But the reference is probably more general, namely, to <i>all</i> the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.
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<p id="Isa43_4"><b>4. Since</b>—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," etc. [MAURER]. GESENIUS, as <i>English Version,</i> takes "Since" to mean, "Inasmuch as." If the apodosis be as in <i>English Version,</i> "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 (<a onclick="return mV('Jer',31,3);">Jer 31:3</a>; <a onclick="return mV('Hsa',11,1);">Hsa 11:1</a>); "honorable" and "loved," refer to <i>outward</i> marks of honor and love from God.
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<br><br><b>men...people</b>—<i>other</i> nations for thee (so <a onclick="return mV('Isa',43,3);">Isa 43:3</a>).
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<br><br><b>thy life</b>—thy person.
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<p id="Isa43_5"><b>5.</b> (<a onclick="return mV('Deu',30,3);">Deu 30:3</a>).
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<br><br><b>seed</b>—descendants scattered in all lands. VITRINGA understands it of the <i>spiritual</i> "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 (<a onclick="return mV('Jer',30,10,11);">Jer 30:10-11</a>; <a onclick="return mV('Amo',9,9);">Amo 9:9</a>; <a onclick="return mV('Zec',2,'6-13');">Zec 2:6-13</a>).
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<p id="Isa43_6"><b>6. Give up</b>—namely, My people.
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<br><br><b>sons...daughters</b>—The feminine joined to the masculine expresses the complete <i>totality</i> of anything (<a onclick="return mV('Zec',9,17);">Zec 9:17</a>).
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<p id="Isa43_7"><b>7. called by my name</b>—belong to Israel, whose people, as sons of God, bear the name of their Father (<a onclick="return mV('Isa',44,5);">Isa 44:5</a>; <a onclick="return mV('Isa',48,1);">48:1</a>).
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<br><br><b>for my glory</b>— (<a onclick="return mV('Isa',43,21);">Isa 43:21</a>; <a onclick="return mV('Isa',29,23);">Isa 29:23</a>).
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<p id="Isa43_8"><b>8.</b> 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 (<a onclick="return mV('Isa',41,1);">Isa 41:1</a>).
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<br><br><b>blind people</b>—the Gentiles, who also, like Israel (<a onclick="return mV('Isa',42,19);">Isa 42:19</a>), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (<a onclick="return mV('Rom',1,20,21);">Rom 1:20-21</a>) [LOWTH]. Or else, the Jews [VITRINGA].
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<p id="Isa43_9"><b>9. who...can declare this</b>—who among the idolatrous soothsayers hath predicted <i>this;</i> that is, as to Cyrus being the deliverer of Israel?
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<br><br><b>former</b>—predictions, as in <a onclick="return mV('Isa',42,9);">Isa 42:9</a> [MAURER]. Or, things that shall first come to pass (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_21">Isa 41:21</a>, <a href="./Comm/jfb/Isa/Isa041.html#Isa41_22">Isa 41:22</a>) [BARNES].
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<br><br><b>let them bring forth their witnesses</b>—as I do mine (<a onclick="return mV('Isa',43,10);">Isa 43:10</a>).
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<br><br><b>justified</b>—declared veracious in their pretended prophecies.
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<br><br><b>or</b>—rather, "and"; let men hear their prediction and say, from the event, It is verified (see on JFB for <a href="./Comm/jfb/Isa/Isa041.html#Isa41_26">Isa 41:26</a>).
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<p id="Isa43_10"><b>10. Ye</b>—the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested MY power (see <a onclick="return mV('Isa',43,3,4);">Isa 43:3-4</a>; <a onclick="return mV('Isa',44,8);">Isa 44:8</a>).
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<br><br><b>and my servant</b>—that is, the whole Jewish people (<a onclick="return mV('Isa',41,8);">Isa 41:8</a>).
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<br><br><b>believe</b>—trust in.
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<br><br><b>formed</b>—before I <i>existed</i> none of the false gods were <i>formed.</i> "Formed" applies to the idols, not to God. <a onclick="return mV('Rev',1,11);">Rev 1:11</a> uses the same language to prove the Godhead of <i>Jesus,</i> as Isaiah here to prove the Godhead of <i>Jehovah.</i>
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<p id="Isa43_11"><b>11. Lord</b>—Jehovah.
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<br><br><b>saviour</b>—temporally, from Babylon: eternally, from sin and hell (<a onclick="return mV('Hsa',13,4);">Hsa 13:4</a>; <a onclick="return mV('Act',4,12);">Act 4:12</a>). The same titles as are applied to God are applied to Jesus.
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<p id="Isa43_12"><b>12. declared</b>—predicted the future (<a onclick="return mV('Isa',41,22,23);">Isa 41:22-23</a>).
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<br><br><b>saved</b>—the nation, in past times of danger.
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<br><br><b>showed</b>—namely, that I was God.
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<br><br><b>when...no strange god,</b> etc.—to whom the predictions uttered by Me could be assigned. "Strange" means <i>foreign,</i> introduced from abroad.
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<p id="Isa43_13"><b>13. before</b>—literally, <i>from the time of</i> the first existence of day.
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<br><br><b>let</b>—Old English for "hinder" (<a onclick="return mV('Isa',14,27);">Isa 14:27</a>). Rather, translate, "undo it" [HORSLEY].
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<p id="Isa43_14"><b>14. sent</b>—namely, the Medes and Persians (<a onclick="return mV('Isa',10,5,6);">Isa 10:5-6</a>; <a onclick="return mV('Isa',13,3);">13:3</a>).
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<br><br><b>brought down</b>—"made to go down" to the sea (<a onclick="return mV('Isa',42,10);">Isa 42:10</a>), in order to escape the impending destruction of Babylon.
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<br><br><b>nobles</b>—rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (<a onclick="return mV('Isa',13,14);">Isa 13:14</a>), distinct from the Chaldeans [MAURER].
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<br><br><b>whose cry is in the ships</b>—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 (<a onclick="return mV('Isa',22,2);">Isa 22:2</a>; <a onclick="return mV('Zep',2,15);">Zep 2:15</a>). 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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<p id="Isa43_15"><b>15. creator of Israel</b>— (<a onclick="return mV('Isa',43,1);">Isa 43:1</a>).
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<br><br><b>your</b>—proved to be specially <i>yours</i> by delivering you.
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<p id="Isa43_16"><b>16, 17.</b> 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 (<a onclick="return mV('Exd',14,21,22,27,28);">Exd 14:21-22, 27-28</a>).
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<p id="Isa43_17"><b>17. the power</b>—the might of the enemies host, every mighty warrior.
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<br><br><b>they shall lie down together</b>—as Pharaoh's army sank "together" in a watery grave.
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<p id="Isa43_18"><b>18.</b> 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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<p id="Isa43_19"><b>19. new</b>—unprecedented in its wonderful character (<a onclick="return mV('Isa',42,9);">Isa 42:9</a>).
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<br><br><b>spring forth</b>—as a germinating herb: a beautiful image of the <i>silent</i> but <i>certain gradual growth</i> of events in God's providence (<a onclick="return mV('Mar',4,'26-28');">Mar 4:26-28</a>).
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<br><br><b>way in...wilderness</b>—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 <a onclick="return mV('Isa',41,'17-19');">Isa 41:17-19</a>). "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 <i>the true religion</i> (<a onclick="return mV('Act',9,2);">Act 9:2</a>; <a onclick="return mV('Act',18,26);">18:26</a>). "Rivers" express the influences of the Holy Spirit (<a onclick="return mV('Jhn',7,'37-39');">Jhn 7:37-39</a>). Israel's <i>literal</i> restoration hereafter is included, as appears by comparing <a onclick="return mV('Isa',11,15,16);">Isa 11:15-16</a>.
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<p id="Isa43_20"><b>20. beast</b>—image of idolaters, defiled with blood and pollutions, dwelling like dragons, etc., 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 (<a onclick="return mV('Psa',148,10);">Psa 148:10</a>) [JEROME].
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<br><br><b>dragons</b>—"serpents," or else jackals (see on JFB for <a href="./Comm/jfb/Isa/Isa013.html#Isa13_22">Isa 13:22</a>).
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<br><br><b>owls</b>—rather, "ostriches."
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<p id="Isa43_21"><b>21. This people</b>—namely, The same as "My people, My chosen" (see <a onclick="return mV('Isa',43,1,7);">Isa 43:1, 7</a>; <a onclick="return mV('Psa',102,18);">Psa 102:18</a>).
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<br><br><b>my praise</b>—on account of the many and great benefits conferred on them, especially their restoration.
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<p id="Isa43_22"><b>22. But</b>—Israel, <i>however,</i> is not to think that these divine favors are due to their own piety towards God. So the believer (<a onclick="return mV('Tts',3,5);">Tts 3:5</a>).
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<br><br><b>but</b>—rather, "for."
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<br><br><b>weary of me</b>— (<a onclick="return mV('Amo',8,5,6);">Amo 8:5-6</a>; <a onclick="return mV('Mal',1,13);">Mal 1:13</a>), though "<i>I</i> have not wearied thee" (<a onclick="return mV('Isa',43,23);">Isa 43:23</a>), yet "thou hast been weary of Me."
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<p id="Isa43_23"><b>23. small cattle</b>—rather, the "lamb" or "kid," required by the law to be daily offered to God (<a onclick="return mV('Exd',29,38);">Exd 29:38</a>; <a onclick="return mV('Num',28,3);">Num 28:3</a>).
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<br><br><b>sacrifices</b>—offered any way; whereas the <i>Hebrew</i> for "holocaust," or "burnt offering," denotes that which <i>ascends</i> as an offering consumed by fire.
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<br><br><b>I have not caused thee to serve</b>—that is, to render the the service of a <i>slave</i> (<a onclick="return mV('Mat',11,30);">Mat 11:30</a>; <a onclick="return mV('Rom',8,15);">Rom 8:15</a>; <a onclick="return mV('1Jo',4,18);">1Jo 4:18</a>; <a onclick="return mV('1Jo',5,3);">5:3</a>).
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<br><br><b>offering</b>—bloodless (<a onclick="return mV('Lev',2,1,2);">Lev 2:1-2</a>).
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<br><br><b>wearied</b>—antithetical to <a onclick="return mV('Isa',43,22);">Isa 43:22</a>, "<i>Thou</i> 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 (<a onclick="return mV('Psa',50,'8-14');">Psa 50:8-14</a>; <a onclick="return mV('Psa', 51,16,17);">51:16-17</a>; <a onclick="return mV('Mic',6,3,6,7,8);">Mic 6:3, 6-8</a>).
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<p id="Isa43_24"><b>24. bought</b>—for "sweet cane" (aromatic <i>calamus</i>) was not indigenous to Palestine, but had to be bought from foreign countries (<a onclick="return mV('Jer',6,20);">Jer 6:20</a>). It was used among the Hebrews to make the sacred ointment (<a onclick="return mV('Exd',30,23);">Exd 30:23</a>). It is often offered as a mark of hospitality.
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<br><br><b>filled</b>—satiated (<a onclick="return mV('Jer',31,14);">Jer 31:14</a>). God deigns to use human language to adapt Himself to human modes of thought.
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<br><br><b>made me to serve</b>—though "I have not caused <i>thee</i> to serve" (<a onclick="return mV('Isa',43,23);">Isa 43:23</a>). Our sin made the Son of God to become "a <i>servant.</i>" He <i>served</i> to save us from servile bondage (<a onclick="return mV('Phl',2,7);">Phl 2:7</a>; <a onclick="return mV('Hbr',2,14,15);">Hbr 2:14-15</a>).
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<br><br><b>wearied me</b>—Though I have "not wearied thee" (<a onclick="return mV('Isa',43,23);">Isa 43:23</a>; see <a onclick="return mV('Isa',1,14);">Isa 1:14</a>).
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<p id="Isa43_25"><b>25. I, even I</b>—the God against whom your sin is committed, and who alone can and will pardon. (<a onclick="return mV('Isa',44,22);">Isa 44:22</a>).
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<br><br><b>for mine own sake</b>— (<a onclick="return mV('Isa',48,9,11);">Isa 48:9, 11</a>). 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 <i>cancelled</i> or <i>blotted out.</i>
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<br><br><b>not remember...sins</b>— (<a onclick="return mV('Jer',31,34);">Jer 31:34</a>). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
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<p id="Isa43_26"><b>26. Put me in remembrance</b>—Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (<a onclick="return mV('Isa',1,18);">Isa 1:18</a>; <a onclick="return mV('Isa',41,1);">41:1</a>). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (<a onclick="return mV('Gen',32,9,12);">Gen 32:9, 12</a>). God, then, instead of "pleading against us with His great power," "will put His strength" in us (<a onclick="return mV('Job',23,6);">Job 23:6</a>); we thus become "the Lord's <i>remembrancers</i>" (<a onclick="return mV('Isa',62,6);">Isa 62:6</a>, <i>Margin</i>). "<i>Declare</i> God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (<a onclick="return mV('Rom',3,26);">Rom 3:26</a>; compare <a onclick="return mV('Isa',20,'1-6');">Isa 20:1-6</a>, and <a onclick="return mV('Psa',143,2);">Psa 143:2</a>).
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<p id="Isa43_27"><b>27. first father</b>—collectively for "most ancient <i>ancestors,</i>" as the parallelism ("teachers") proves [MAURER]. Or, <i>thy chief religious ministers</i> or <i>priests</i> [GESENIUS]. <i>Adam,</i> the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention <i>his</i> sin in an address to <i>the Jews specially. Abraham</i> 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.
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<br><br><b>teachers</b>—literally, "interpreters" between God and man, the priests (<a onclick="return mV('Job',33,23);">Job 33:23</a>; <a onclick="return mV('Mal',2,7);">Mal 2:7</a>).
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<p id="Isa43_28"><b>28. profaned the princes</b>— (<a onclick="return mV('Psa',89,39);">Psa 89:39</a>; <a onclick="return mV('Lam',2,2,6,7);">Lam 2:2, 6-7</a>). 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.
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<br><br><b>princes of the sanctuary</b>—"governors of" it (<a onclick="return mV('1Ch',24,5);">1Ch 24:5</a>); directing its holy services; priests.
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<br><br><b>curse</b>—<i>Hebrew, cherim,</i> a "solemn anathema," or "excommunication."
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<br><br><b>reproaches</b>— (<a onclick="return mV('Psa',123,3,4);">Psa 123:3-4</a>).
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