Chapter Index

  Isaiah Institute Translation   Comparative Translation   Apocalyptic Commentary   Interactive Concordance   Isaiah Chapter Index

Vignette 1

Highlight Menu

APOCALYPTIC COMMENTARY

  Isaiah

43

Isaiah 43

Jehovah’s people who repent of idolatry return in a new exodus from the four directions of the earth.
1 But now, thus says Jehovah—he who formed you, O Jacob,he who created you, O Israel:Do not fear, for I have redeemed you.I have called you by name; you are mine.

As in this instance, a chaos motif to end a chapter and a creation motif to begin a chapter characterizes Isaiah’s chiastic pattern of alternating chaos and creation motifs that spans chapters 41-46. Affirming Jehovah’s role as Creator of all things—as an unending source of creation, not only in the past but also in the future—this pattern by its very nature defines creation as re-creation, as deconstruction followed by reconstruction and degeneration followed by regeneration. He who created Jacob/Israel as his covenant people is able to re-create them on higher spiritual levels stretching into eternity.

Jehovah’s admonition, “Do not fear!” forms a word link to Isaiah 41:8-14, in which Jacob/Israel is invited to return from the end of the earth. That return occurs in an exodus to Zion from the four directions of the earth (vv 5-6; Isaiah 11:11-12; 49:11-12). Jacob/Israel qualifies for such physical deliverance upon being spiritually “redeemed” by Jehovah and by his people’s accepting his redemption (Isaiah 44:21-22; 48:20-21; 51:10-11). Jehovah’s calling them “by name” and claiming them as “mine” signifies ascent to a higher spiritual level, which the Jacob/Israel category is now invited to undertake.

2 When you cross the waters, I will be with you;when you traverse the rivers,you shall not be overwhelmed.Though you walk through the fire,you shall not be burned;its flame shall not consume you.

If Jehovah’s people of the Jacob/Israel category will trust in Jehovah in the face of mortal threats as did the people of Hezekiah—and by that means ascend to higher spiritual categories as they did (Isaiah 37:22)—the very elements that may stand in the way on their return from exile will yield to them. The same fire that destroys the wicked (Isaiah 42:25; 47:14; 66:15-16) will preserve them alive (Isaiah 33:14-16; cf. Daniel 3:19-29). As they pass Jehovah’s test of their loyalty, he will be “with” them as he was with Hezekiah and his people against the king of Assyria (v 5; Isaiah 37:35; 38:6; 41:10).

3 For I Jehovah am your God,I, the Holy One of Israel, am your Savior;Egypt I have appointed as ransom for you,Cush and Seba I give in place of you. 4 Because you are precious and revered in my eyes,and because I love you,I give men in return for you,peoples in exchange for your life.

The expression “your God” reasserts the covenant bond that binds Jehovah to his people (Exodus 6:7; Leviticus 26:12). Its parallel, “your Savior,” affirms that Israel’s God, not some other, is their Savior (v 11; Isaiah 45:21; 49:26; 60:16; 63:8-9). Although other saviors exist, such as Jehovah’s servant and his associates, they only qualify Jehovah’s people for salvation; they don’t themselves save them (Isaiah 19:20; 37:35; 63:9, 17; 65:8). Other peoples become a “ransom” for them when the king of Assyria/Babylon slays the nations among whom they live, thinking he slays Jehovah’s people also.

5 Do not fear, for I am with you.I will bring your offspring from the eastand gather you from the west; 6 I will say to the north, Give up!to the south, Withhold not!Bring my sons from afarand my daughters from the end of the earth—

Even though the world may live in fear of the king of Assyria/Babylon and the nations yield to panic, Jehovah’s people need have no fear: “‘It is I who create the smith who fans the flaming coals, forging weapons to suit his purpose; it is I who create the ravager to destroy. Whatever weapon is devised against you, it shall not succeed; every tongue that rises to accuse you, you shall refute. This is the heritage of the servants of Jehovah, and such is their vindication by me,’ says Jehovah” (Isaiah 54:16-17). No matter how bleak their prospects may appear, his people have only to trust in their God.

Unlike Israel’s exodus out of Egypt, the end-time exodus of Jehovah’s people is from all parts of the earth: “He will raise the ensign to the nations and assemble the exiled of Israel; he will gather the scattered of Judah from the four directions of the earth” (Isaiah 11:12). Like the exodus out of Egypt, however, the end-time exodus of Jehovah’s people is out of bondage, compelling the north—Assyria—to “give up”; and the south—Egypt—to “withhold not.” Jehovah’s servant follows the pattern of Moses, whom Jehovah chose as Israel’s deliverer (Exodus 3-13; Isaiah 10:24-27; 49:9, 24-25; 63:11-14).

6 I will say to the north, Give up!to the south, Withhold not!Bring my sons from afarand my daughters from the end of the earth— 7 all who are called by my name,whom I have formed, molded and wroughtfor my own glory. 8 Let go the people who are blind, yet have eyes,who are deaf, yet have ears.

Those who ultimately participate in the new exodus from the four directions of the earth pertain to Isaiah’s son/servant category and are identified as Jehovah’s “sons” and “daughters” (Isaiah 49:22). That implies that from the time Jehovah’s servant commences his ministry to the Jacob/Israel category, those who were formerly blind and deaf have, in the interim, ascended not only to the Zion/Jerusalem category but beyond that (Isaiah 29:18-19; 35:5; 42:7, 18-21). In other words, they have been re-created—“formed, molded, and wrought”—to an elect category of Jehovah’s people (cf. Matthew 24:31).

Persons in Isaiah’s son/servant or elect category make individual covenants with Jehovah in the pattern of King David and his heirs. Under the terms of the Davidic Covenant, they become Jehovah’s vassals and saviors in their own right as was King Hezekiah. As noted, the servant’s role “to open eyes that are blind” (Isaiah 42:7) involves soliciting the release of Jehovah’s blind and deaf people from bondage in the pattern of Moses: “Let my people go!” (Exodus 5:1). On this occasion, however, the servant doesn’t petition Pharaoh for Jacob/Israel’s release but the nations who keep them captive.

9 When all nations unitedly assembled,when the peoples were gathered together,who among them foretold these things,or predicted events that have come to pass?Let them bring their witnessesand justify themselves,that those within hearing may say, It is true.

The servant’s mission to “all nations” (Isaiah 11:10-12; 41:2; 42:1, 6; 45:1, 13; 49:6, 22; 52:10, 15; 55:4) implies that his restoration of Jehovah’s people dispersed among the nations gains worldwide notoriety. Likewise, just as Moses won the attention of Israel’s tribes in Egypt when he petitioned Pharaoh for their release, so the servant gains the attention of the Jacob/Israel category of Jehovah’s people at the time he fulfills his mission. A key premise of the servant’s platform are the prophecies that foretell Jehovah’s restoration of his people, which no one among the nations has predicted or suspected.

10 But you are my witnesses, says Jehovah,my servant whom I have chosen,to the end that you may recognize it and believe me,and perceive that I was the one who foretold them—before me no god was formed,nor shall one exist after me.

The next step toward the restoration of Jehovah’s people is for them to gain an awareness of who they are—of their true identity as covenant people of the God of Israel. Once they “recognize,” “believe,” and “perceive” that their restoration was foretold by prophets, and that now is the time of its implementation, they may resume their role as Jehovah’s collective “servant” or vassal and become “witnesses” of his truth (Isaiah 44:6-8; 45:20-22). Their very restoration as his people serves as proof that Jehovah alone—not the nations, their leaders, or their gods—is their God (Isaiah 45:4-6; 60:10-16).

11 I myself am Jehovah;apart from me there is no savior. 12 It is I who foretold and wrought salvation,making it knownwhen there was no strange god among you.You are my witnesses, says Jehovah,that I am divine, 13 that from the first I have been present—from my hand none can deliver;when I work, who can thwart it?

As Jehovah is humanity’s only Savior, his people needn’t look elsewhere for their salvation, no matter what constraints or threats they come under. Nations and rulers may concoct their own plans for their peoples but they will come to nought. From the first, Jehovah conceived and planned his people’s salvation and their enemies’ damnation. As a proof of his divinity, he foretold his work of deliverance at the hand of his servant and of destruction at the hand of the archtyrant from of old (Isaiah 25:1; 37:26; 44:7-8; 46:9-13). Of these things, his people may gain a testimony and bear witness.

When there was no strange god among you. If they would again become Jehovah’s covenant people, they must give up the strange gods and false traditions they have inherited from the nations among who they are scattered. Such gods prove utterly useless: “Who would fashion a god or cast an idol that cannot benefit them?” (Isaiah 44:10). Those who “who carried about their wooden idols and prayed to gods that could not save them” (Isaiah 45:20) must worship Jehovah, “apart from [whom] there is no savior” (v 11). Instead of the traditions of their fathers it is his ways they must learn (Isaiah 2:3; 48:17).

14 Thus says Jehovah, the Holy One of Israel,your Redeemer:For your sake I launch an attack on Babylonand bring down as fugitives all the Chaldeans,they who sing the praises of shipping. 15 I Jehovah, your Holy One,Creator of Israel, am your King.

The destruction of Jehovah’s enemies and the deliverance of his elect in a new exodus (vv 14-17) form the centerpiece of the chiastic structure of thirty alternating chaos and creation motifs in chapters 41-46. Those who subscribe to Greater Babylon’s materialistic economy—the manufacture, promotion, and sale of idols, the works of men’s hands—ultimately turn into “fugitives”—a chaos motif (Isaiah 45:16, 20). Depending on Greater Babylon’s worldwide shipping empire for their livelihood, they put their trust in what is destined to pass away (Isaiah 2:16; 13:19; 21:2, 9; 23:1-14; 47:1, 11).

Jehovah’s depiction as his people’s “Redeemer” identifies how he redeems them—in this case, by vanquishing their enemies the Chaldeans or Babylonians. His depiction as his people’s “King” attests to his emperor-vassal type of relationship with them and with individuals under the terms of the Sinai and Davidic Covenants. His designation as Israel’s “Holy One” expresses his role as the exemplar of his people. His designation as “Creator” of Israel—a creation motif—reflects his people’s re-creation on a higher level (v 1; Isaiah 44:21; 65:18), qualifying them for the deliverance that follows.

16 Thus says Jehovah—who provides a way in the Sea,a path through the mighty waters, 17 who dispatches chariots and horses,armies of men in full strength;they lie down as one, to rise no more,they flicker and die, snuffed out like a wick—

The creation motif of Jehovah as Creator-King (v 15) resumes with the exodus of Jehovah’s people out of Greater Babylon (v 16) at the center of the chaos-creation pattern. The forces of chaos—notably the archtyrant who personifies the Sea and “mighty waters” (Isaiah 8:7; 17:12-13; 28:2)—are subdued to let Jehovah’s elect pass through (Isaiah 11:15-16; 51:10-11; 63:11-13). Just as Israel’s deliverance from Egypt wasn’t complete until Pharaoh’s armies had drowned in the sea (Exodus 15:1-4), so the end-time deliverance of Jehovah’s people isn’t complete until their enemies are “snuffed out.”

The exodus of Jehovah’s elect out of Greater Babylon—out of all the world at the time of its desolation (Isaiah 13:1, 9, 11; 48:20-21; 52:11-12)—quintessentially expresses Jehovah’s redemption of his people. As ancient Israel was born as a nation following its exodus out of Egypt—covenanting with Jehovah in the wilderness to be his people and he their God (Exodus 19:5-8)—so, as a result of the servant’s mission, they are reborn as his covenant people following the new exodus. In that great reversal of circumstances those who didn’t respond to the servant’s mission, whose light remains dim, perish.

18 Never mind the prophecies of bygone events;do not dwell on things of the past. 19 See, I do a new thing; it is now springing up.Surely, you are aware of it:I am making roads through the desert,streams in the wasteland. 20 The wild beasts do me honor,the jackals and birds of prey,for bringing water to the wilderness,streams to the dry land,that I may give drink to my chosen people, 21 the people I formed for myselfto speak out in praise of me.

Because the prophecies that were fulfilled anciently relate to the end-time only as types, researching history isn’t as profitable as participating in the “new things” Jehovah is doing or is about to do. With the advent of his servant (Isaiah 42:1-9; 49:1-13; 52:7-15), new realities come into being until the time Jehovah comes in his glory (Isaiah 48:6-7; 52:7-10; 62:1-12). One such “new thing” is the regenerating wilderness, in which Jehovah’s elect people dwell—those whom he “forms” or re-creates, who praise him for reversing covenant curses for their sake (Isaiah 12:4-6; 24:15-16; 42:10-12; 63:7).

22 But you do not call upon me, O Jacob;you have grown weary of me, O Israel. 23 Yet I required not that you bring meofferings from your flocksor pay me homage by sacrificial slaughter;I have not burdened you with oblationsor wearied you with burning incense. 24 Nor have I burdened you to buy methe fragrant calamusor sate me with the fat of immolations.Yet you have burdened me with your sins,wearied me with your iniquities.

In spite of the prospect of the imminent restoration of Jehovah’s people and the reversal of their circumstances, the Jacob/Israel category has difficulty “recognizing,” “believing,” and “perceiving” Jehovah’s promises (v 10). As the regenerating wilderness (vv 19-21) is a creation motif, so “weariness” (v 22) is a chaos motif, taking the form of “not calling” upon Jehovah to thank him or petition for oneself and for others as Jehovah’s servant does (Isaiah 41:25). Even without the requirement to sacrifice animals and make oblations, such weariness characterizes the Jacob/Israel category (Isaiah 40:27-30).

24 Nor have I burdened you to buy methe fragrant calamusor sate me with the fat of immolations.Yet you have burdened me with your sins,wearied me with your iniquities. 25 But it is I myself, and for my own sake,who blot out your offenses,remembering your sins no more.

Although Jehovah hasn’t burdened or wearied his people, they have burdened and wearied him with their sins and iniquities. Nevertheless, as their Savior he takes their transgressions on himself in order to redeem them: “He was pierced for our transgressions, crushed because of our iniquities; the price of our peace he incurred, and with his wounds we are healed” (Isaiah 53:5; cf. 63:8-9). The expression “for my own sake” defines Jehovah’s role as a proxy savior under the terms of the Davidic Covenant. If his people will but repent, he will “blot out” their offenses and heal them (Isaiah 6:10; 44:22).

26 Recount for me the past;let us plead each our case.Speak up and vindicate yourself. 27 Your first father transgressed;your spokesmen sinned against me. 28 Therefore I let athe holy citiesa be profaned;I gave Jacob to be ostracized, Israel to execration.

Unable to redeem themselves from the effects of their transgressions, Jehovah’s people have no recourse but to rely on Jehovah’s redemption. From Adam, their “first father,” to their present “spokesmen” or prophets, all have transgressed. If the Jacob/Israel category persists in sinning, covenant curses such as profanation, ostracism, and execration will continue to follow them (Isaiah 59:12-15; 64:6-11). But if they repent, Jehovah will redeem them, enabling them to ascend to higher spiritual categories: “He will come as Redeemer to Zion, to those of Jacob who repent of transgression” (Isaiah 59:20).

  • a28 Hebrew śārê qōdeš, the princes of the sanctuary, emended to ᶜārê qōdeš; compare 47:6; 64:10.


Isaiah Video Vignettes


Support IsaiahExplained.com!

Help spread Isaiah’s end-time message to the world!


Testimonials


Isaiah Video Vignettes


Support IsaiahExplained.com!

Help spread Isaiah’s end-time message to the world!


Testimonials


Isaiah Explained

Home
About
KJV Bible
Testimonials
Study Tools

Isaiah Institute Translation
Comparative Translation
Apocalyptic Commentary
Interactive Concordance
Social



Mobile Apps




© 2021 Hebraeus Foundation. All Rights Reserved.
Isaiah Explained