A VERSE BY VERSE COMMENTARY ON ISAIAH CHAPTER 43.

1. ISAIAH 43 COMMENTARY
EDITED BY GLENN PEASE
Israel’s Only Savior
1 But now, this is what the Lord says—
he who created you, Jacob,
he who formed you, Israel:
“Do not fear, for I have redeemed you;
I have summoned you by name; you are mine.
1.BARNES, “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 interpret
it; but of the Christian church, and the state of it, when Jerusalem should be destroyed, as
predicted in the preceding chapter; which goes by the name of Jacob and Israel, for the first
churches chiefly consisted of Jews, and both Jews and Gentiles converted are the spiritual Israel
of God:
and he that formed thee, O Israel; this creation and formation are not so much to be
understood of their being the creatures of God, and the work of his hands, in a natural sense; but
of their new creation and regeneration; of their being the spiritual workmanship of God, created
in Christ, and formed for his glory:
fear not: for I have redeemed thee: though Jerusalem shall be destroyed, and Judea
wasted, and though subject to the persecutions of wicked men in all places; yet since redeemed
by Christ from sin, Satan, and the law, hell, and death, nothing is to be feared from either of
them; redemption by Christ is an antidote against the fear of any enemy whatsoever:
I have called thee by thy name; with an effectual calling, which is of particular persons, and
those by name, even the same that are redeemed by Christ; for whom he has redeemed by his
precious blood, they are called by the grace of God to special blessings of grace, with a high,
holy, and heavenly calling; and have no reason to fear anything, since they are the chosen of

2. God; have a right to all spiritual blessings; all things work together for their good; they shall
persevere to the end, and at last be brought to glory, to which they are called:
thou art mine; such as are redeemed by Christ, and called by his grace, they are his Father's
gift, and his own purchase; they voluntarily give up themselves to him, under the influence of his
Spirit and grace; they are his by profession and possession; they are his portion, people, sheep,
and spouse; and his interest in them, and theirs in him, serve to prevent fear; such need not fear
wanting anything, nor any enemy, nor perishing, or miscarrying of heaven and happiness, to
which fears they are subject.
2.CLARKE, “I have called thee by thy name - “ ‫קראתי‬‫בשמך‬ karathi beshimcha. So all the
versions. But it seems from the seventh verse, and from the thing itself, that we should read
‫קראתיך‬‫בשמי‬ karathicha bishmi, ‘I have called thee by my name;’ for this form of speech often
occurs - the other never. For Isa_45:24, concerning Cyrus, is another matter; but when God
calls Jacob Israel, he calls him by the name of God. See Exo_31:2.” - Secker.
3.GILL, “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 interpret
it; but of the Christian church, and the state of it, when Jerusalem should be destroyed, as
predicted in the preceding chapter; which goes by the name of Jacob and Israel, for the first
churches chiefly consisted of Jews, and both Jews and Gentiles converted are the spiritual Israel
of God:
and he that formed thee, O Israel; this creation and formation are not so much to be
understood of their being the creatures of God, and the work of his hands, in a natural sense; but
of their new creation and regeneration; of their being the spiritual workmanship of God, created
in Christ, and formed for his glory:
fear not: for I have redeemed thee: though Jerusalem shall be destroyed, and Judea
wasted, and though subject to the persecutions of wicked men in all places; yet since redeemed
by Christ from sin, Satan, and the law, hell, and death, nothing is to be feared from either of
them; redemption by Christ is an antidote against the fear of any enemy whatsoever:
I have called thee by thy name; with an effectual calling, which is of particular persons, and
those by name, even the same that are redeemed by Christ; for whom he has redeemed by his
precious blood, they are called by the grace of God to special blessings of grace, with a high,
holy, and heavenly calling; and have no reason to fear anything, since they are the chosen of
God; have a right to all spiritual blessings; all things work together for their good; they shall
persevere to the end, and at last be brought to glory, to which they are called:
thou art mine; such as are redeemed by Christ, and called by his grace, they are his Father's
gift, and his own purchase; they voluntarily give up themselves to him, under the influence of his
Spirit and grace; they are his by profession and possession; they are his portion, people, sheep,
and spouse; and his interest in them, and theirs in him, serve to prevent fear; such need not fear
wanting anything, nor any enemy, nor perishing, or miscarrying of heaven and happiness, to
which fears they are subject.

3. 4.HENRY, “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 not to heart;
and now one would think it should have followed that God would utterly abandon and destroy
them; but no, the next words are, But now, fear not, O Jacob! O Israel! I have redeemed thee,
and thou art mine. Though many among them were untractable and incorrigible, yet God would
continue his love and care for his people, and the body of that nation should still be reserved for
mercy. God's goodness takes occasion from man's badness to appear so much the more
illustrious. Where sin abounded, grace did much more abound (Rom_5:20), and mercy rejoices
against judgment, as having prevailed and carried the day, Jam_2:13. Now the sun, breaking
out thus of a sudden from behind a thick and dark cloud, shines the brighter, and with a
pleasing surprise. The expressions of God's favour and good-will to his people here are very
high, and speak abundance of comfort to all the spiritual seed of upright Jacob and praying
Israel; for to us is this gospel preached as well as unto those that were captives in Babylon,
Heb_4:2. Here we have,
I. The grounds of God's care and concern for his people and the interests of his church and
kingdom among men. Jacob and Israel, though in a sinful miserable condition, shall be looked
after; for, 1. They are God's workmanship, created by him unto good works, Eph_2:10. He has
created them and formed them, not only given them a being, but this being, formed them into a
people, constituted their government, and incorporated them by the charter of his covenant. The
new creature, wherever it is, is of God's forming, and he will not forsake the work of his own
hands. 2. They are the people of his purchase: he has redeemed them. Out of the land of Egypt
he first redeemed them, and out of many another bondage, in his love, and in his pity
(Isa_63:9); much more will he take care of those who are redeemed with the blood of his Son
5.JAMISON, “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.
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, Isa_43:15, Isa_43:21; Isa_44:2, Isa_44:21, Isa_44:24). 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; Isa_48:12; Isa_51:2,
but designated as His own peculiar people (compare Isa_45:3, Isa_45:4; Exo_32:1; Exo_33:12;
Joh_10:3).
6.K&D, “The tone of the address is now suddenly changed. The sudden leap from reproach to
consolation was very significant. It gave them to understand, that no meritorious work of their
own would come in between what Israel was and what it was to be, but that it was God's free
grace which came to meet it. “But now thus saith Jehovah thy Creator, O Jacob, and thy

4. Former, O Israel! Fear not, for I have redeemed thee; I have called thee by name, thou art
mine. When thou goest through the water, I am with thee; and through rivers, they shall not
drown thee: when thou goest into fire, thou shalt not be burned; and the flame shall not set
thee on fire.” The punishment has now lasted quite long enough; and, as ‫ה‬ ָ ַ‫ע‬ְ‫ו‬ affirms, the love
which has hitherto retreated behind the wrath returns to its own prerogatives again. He who
created and formed Israel, by giving Abraham the son of the promise, and caused the seventy of
Jacob's family to grow up into a nation in Egypt, He also will shelter and preserve it. He bids it
be of good cheer; for their early history is a pledge of this. The perfects after ‫י‬ ִⅴ in Isa_43:1 stand
out against the promising futures in Isa_43:2, as retrospective glances: the expression “I have
redeemed thee” pointing back to Israel's redemption out of Egypt; “I have called thee by thy
name” (lit. I have called with thy name, i.e., called it out), to its call to be the peculiar people of
Jehovah, who therefore speaks of it in Isa_48:12 as “My called.” This help of the God of Israel
will also continue to arm it against the destructive power of the most hostile elements, and
rescue it from the midst of the greatest dangers, from which there is apparently no escape (cf.,
Psa_66:12; Dan_3:17, Dan_3:27; and Ges. §103, 2).
7.CALVIN, “1.And now thus saith Jehovah. It is hard to say whether this is a different discourse or the
same with the former; for the Prophets, whose writings have come down to us, did not separate their
discourses into distinct chapters, so as to enable us to know what they spoke each day. For my own part,
I think it is probable that this doctrine is connected with the preceding; for, having formerly spoken
severely against the Jews, and threatened destruction to them, he wished to moderate that severity. The
Lord always cares for the godly; and wickedness never abounds to such an extent that he does not at the
same time preserve his people, and provide for their safety, that they may not be involved in similar
destruction. I think, therefore, that the copulative ‫ו‬ (vau) should be viewed as disjunctive, “And yet the
Lord will leave some consolation to the godly who shall remain.”
This passage ought to be carefully observed; for, although it may appear as if all had leagued for our
destruction, although the anger of the Lord burn fiercely, and we think that we are very near destruction;
yet, if but two or three godly persons are left, we ought not to despair; for Jehovah addresses them in this
manner, Fear not. The adverb Now, which is here used, has great weight; for it means a present or
immediate calamity, and, in short, a time when it appeared as if all were lost and ruined; because at that
very time God does not cease to comfort his people, and gently to soothe their sorrows, that amidst the
utmost despair they may preserve their hope firm and unshaken.
Such is the purport of the preface, thy Creator and Maker; for otherwise the door would have been shut
against the execution of these predictions. Besides, from other passages we may conclude, that the Lord
does not here speak of universal creation, such as we share with the rest of men, and by which we are
born mortal, but of regeneration to the hope of a heavenly life, on account of which we are also called
new creatures. This is the sense in which Paul calls us “ workmanship of God,” (Eph_2:10,) as on former
occasions we have fully explained. (162) In this sense also he calls himself the Maker; as if he had said,
that God did not “” his Church, in which the brightness of his glory shone conspicuously, in order to undo
so excellent a work. Hence we ought to observe, that the Church has nothing that is properly her own, but
everything in which she excels ought to be ascribed to the gift of God.
For I have redeemed thee. This is added as the reason of the former statement, and may appropriately
be viewed as referring both to the future and to the past; for the first deliverance from Egypt gave hope of
another deliverance to come. Although he describes a future deliverance from the Babylonish captivity,

5. yet the past tense is not inapplicable; for God hath redeemed us to himself before the effect of
redemption reaches us; and therefore when he wishes to testify what he has decreed, namely, to redeem
his Church, which appeared to have perished, he uses with propriety the past tense.
I have called thee by thy name. To “ by one’ name” means here, to admit into close relationship, as when
we are adopted by God to be his children. The reason of this mode of expression is, that God rejects the
reprobate in such a manner that he appears to have forgotten them. Hence, also, the Scripture says, that
“ knoweth them not.” (Mat_7:23; Luk_13:27.) From a contrast of this sort we learn more fully what is
meant by being “ by God.” It is when he passes by others, and deigns to bestow on us a peculiar honor,
and, from being strangers, to make us members of his household, and next takes us under his care and
guardianship, so as to direct us and all our affairs. For the same reason he adds, Thou art mine, that
believers may know that there will always be left a Church among the elect people, because God refuses
to be deprived of his rightful possession. In short, he declares that they are his dear inheritance, of which
he will never suffer himself to be robbed.
8. CHARLES SIMEON, “GOD’S CARE FOR HIS PEOPLE
Isa_43:1-3. Now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear
not: for 1 have redeemed thee; I have called thee by thy name: thou art mine. When thou passest through
the waters, I will be with thee; and through the rivers they shall not overflow thee: when thou walkest
through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the Lord thy
God, the Holy One of Israel, thy Saviour.
IT is almost impossible for any one to read the Holy Scriptures with attention, and not to notice the very
remarkable manner in which many of the richest promises are introduced. God seems, in them,
determined to magnify his own grace; and to shew, that “where sin hath abounded, his grace shall much
more abound [Note:Rom_5:20.].” Let any one read the two last verses of the preceding chapter, and then
pass on to the promise which I have just read; and he will see this illustrated in a very striking point of
view — — — The Jews, to this day, experience the mercy and the faithfulness of God in his wonderful
preservation of them, in order to a richer display of his goodness towards them than they have ever yet
known [Note: ver. 4–7.]. And all the servants of Jehovah, in every age, may be assured of similar
protection, in order to their present and eternal welfare.
In opening the words before us, we will notice,
I. What is here supposed respecting the people of God—
[It is taken for granted that they shall be a suffering people, according to what is spoken by the Prophet
Zephaniah: “I will leave in the midst of thee an afflicted and poor people [Note: Zep_3:12.].” In a greater or
less degree this is the state of all; they have to pass through deep waters, and even, as it were, through
the fire itself, in the service of their God. Sometimes they are afflicted by persecution, and sometimes by
temptation; for both to men and devils are they objects of inveterate hostility. From the days of Cain to
this very hour, have “those who were born after the flesh persecuted those who were born after the Spirit
[Note: Gal_4:29.]:” nor can any “who will live godly in Christ Jesus hope to escape” their virulent assaults
[Note: 2Ti_3:12.]. And where is there a child of God whom that great “adversary the devil, as a roaring
lion, does not labour to devour [Note: 1Pe_5:8.]?” There is not one who has not “some thorn in the flesh,
some messenger of Satan to buffet him [Note: Psa_91:15.].” Look at all the most favoured servants of the
Lord—at Job, and Heman, and Asaph, and David, and Paul—and you will find them all “chosen in the

6. furnace of affliction, even as our blessed Lord himself, who was pre-eminently a man of sorrows and
acquainted with grief [Note: Isa_53:3.].” Indeed there is a necessity for this; because there is in all the
servants of God much dross, which needs the fire of affliction to purge it away; and it is in the furnace that
they learn the evil of their own hearts, and the power and efficacy of divine grace: it is under tribulation
chiefly, that they acquire “patience and experience, and a hope that shall never make them ashamed
[Note: Rom_5:5.].”]
But, however painful their state, they have abundant consolation in,
II. What is here promised to them—
[God will be with his people under all their trials: as he has said, “I will be with him in trouble, I will deliver
him and honour him.” He will be with his people both by the manifestations of his presence and the
communications of his grace; so that, under their severest afflictions, they shall have abundant support.
Remarkable is that expression of the Psalmist, “Thou shall hide them in the secret of thy
presence [Note: Psa_31:20.].” The man that is in the presence of his God, and has the light of his
countenance lifted up upon him, is inaccessible to his enemies, and may laugh at all their assaults. See
Paul and Silas in prison, under circumstances as painful as could well be inflicted on them; yet, behold,
they are singing praises to God at mid-night. And see the Hebrew Youths in the furnace into which an
infuriated tyrant had cast them: “not so much as a hair of their head was singed, or even the smell of fire
had passed on them.” Such are the interpositions of God in behalf of all his faithful servants, that “where
their afflictions have abounded, their consolations have much more abounded [Note: 2Co_1:5.].” The very
waves which desolated all the world besides, bore up the ark, and carried it to a place of safety. And so
shall the sea itself afford a passage to all the “ransomed of the Lord to pass over,” in the way to the land
of promise [Note: Isa_51:10.]. But let not this be taken upon my word. Let David speak, from actual
experience: “Thou, O God, hast proved us; thou hast tried us, as silver is tried. Thou broughtest us into
the net: thou laidest affliction upon our loins. Thou hast caused men to ride over our heads: we went
through fire and through water; but thou broughtest us out into a wealthy place [Note: Psa_66:10-12.].”]
Of the fulfilment of this promise we can entertain no doubt, when we consider,
III. The ground upon which the promise is made—
[It is pleasing to observe with what satisfaction God contemplates the relation in which he stands to his
people, and with what delight he expatiates upon it: “Thus saith the Lord that created thee, O Jacob, and
He that formed thee, O Israel; Fear not, for I have redeemed thee; I have called thee by thy name; thou
art mine. For I am the Lord thy God, the Holy One of Israel, thy Saviour.” Here is abundant security to us
for the accomplishment of every word that God has spoken. For he takes an interest in his people, such
as a man feels in reference to his dearest possessions. He puts them, we will say, into the furnace. But
will he leave them there without any concern about them? No: “he will sit as a refiner and purifier of
silver,” to watch the process, and to bring them forth the very instant that his gracious designs are
wrought upon them; that so they may come forth “as vessels of honour, meet for their Master’s use
[Note: Mal_3:3.].” Are they “a vineyard which his right hand has planted?” “he will keep it, and water it
every moment: lest any hurt it, he will keep it night and day [Note: Isa_27:3.].’ No parent can sympathize
with his afflicted child more tenderly than he did with his people under their trials: “In all their affliction he
was afflicted: and the angel of his presence saved them: in his love and in his pity he redeemed them;
and he bare them, and carried them all the days of old [Note: Isa_63:9.].” In a word, they are his children;
and therefore he enters so affectionately into all their concerns: “Is not Ephraim my dear son? is he not a
pleasant child? For since I spake against him, I do earnestly remember him still: therefore my bowels are

7. troubled for him: I will surely have mercy upon him, saith the Lord [Note: Jer_31:20.].”]
Infer—
1. What consolation does the Gospel of Christ afford!
[In the Old Testament we have those very promises of which we have spoken. But it is the Gospel which
gives us the full insight into them. We behold in the Old Testament the redemption of Israel from Egypt,
and their ultimate establishment in the land of Canaan. But these were a mere shadow of the redemption
that has been wrought for us by Christ, and of those spiritual mercies which are vouchsafed to us in our
way to the Canaan that is above. These are, above all, to be noticed. These give us the true insight into
the mystery of the burning bush [Note: Exo_3:2.]. Not the Church at large only, but every true believer is
that burning bush, in whom God shall to all eternity be glorified. “Tribulation is appointed for us as our way
[Note: Act_14:22.]:” but most glorious shall be our end [Note: Rev_7:14-15.].]
2. How needful for us is it that we obtain an interest in Christ!
[It is in Christ alone that these promises are made to us [Note: 2Co_1:20.]. If we are in him, the promises,
and all that they contain, are ours [Note: 1Co_3:21-23.].” Let us be able to say with David, “The Lord is
my shepherd:” and then we may safely add, “When I walk through the valley of the shadow of death, I will
fear no evil: for thou art with me; thy (pastoral) rod and staff, they comfort me [Note: Psa_23:1-4.].”]
9. MACLAREN, “THY NAME: MY NAME
Great stress is laid on names in Scripture. These two parallel and antithetic clauses bring out
striking complementary relations between God and the collective Israel. But they are as
applicable to each individual member of the true Israel of God.
I. What does God’s calling a man by his name imply?
1. Intimate knowledge.
Adam naming the creatures.
Christ naming His disciples.
2. Loving friendship.
Moses, ‘I know thee by name, and thou hast found grace in my sight.’
3. Designation and adaptation to work.
Bezaleel- Exo_31:2; Cyrus- Isa_45:3; Servant of the Lord- Isa_49:1.
II. What does God’s calling a man by His name imply?
1. God’s possession of him. That possession by God involves God’s protection and man’s
safety. He does not hold His property slackly. ‘None shall pluck them out of My Father’s
hand.’
2. Kindred. The man bears the family name. He is adopted into the household. The sonship
of the receiver of the new name is dimly shadowed.
3. Likeness.
The Biblical meaning of ‘name’ is ‘character manifested.’

8. Nomen and omen coincide.
We must bring into connection with the texts the prominence given in the Apocalypse to
analogous promises.
‘I will write on him the name of My God.’ That means a fuller disclosing of God’s character, and
a clear impress of that character on perfected men ‘His name shall be in their foreheads.’
10. SBC, “I. A charge given—"Fear not." A righteous, godly fear the believer may have; but the
cowardice of the world, which is loud to boast, and slow to act, and quick to doubt—which is
prone to distrust even the Almighty and disbelieve the All-true—this he must never know. It
becomes neither the dignity of his calling nor the faithfulness of his God.
II. A reason assigned—"Thou art Mine." These words were spoken to Israel after the flesh, and to
them they still remain a covenant of peace, sure and steadfast for ever; yet as the relations
named—Creator, Redeemer, and Saviour—are not peculiar to them, but are enjoyed in the same
degree by every believing heart, we may safely take to ourselves a share in this animating
promise. The certainty of the believer’s hope does not depend on our holding God, but on God’s
holding us, not on our faithfulness to Him, but on His faithfulness to us.
III. A protection promised. This does not consist in any absence of trial and danger; the
expressions of the text rather imply their presence, many in number and various in kind. The
protection promised in the text consists in the constant presence with the soul of its unseen but
Almighty Saviour. The preserving hand will never be withdrawn, and the grace of the Comforter
will strengthen and cheer the soul still in its sorest times of difficulty and distress.
E. Garbett, The Soul’s Life, p. 204.
11. MEYER, JEHOVAH’S WITNESSES
Isa_43:1-13
The magnificent conception of Isa_43:1-28 underlies this. We have still the convocation of
mankind, summoned to decide whether Jehovah or some idol god shall be recognized as the
supreme deity. In the arena are rows of helpless images rich in paint and tinsel, but mute and
helpless, Isa_43:8-9. Jehovah, to vindicate His claims, calls into the witness box His Chosen
People, that they may tell what they have known, tasted, and handled, of the Word of life,
Isa_43:10.
This special function is not confined to the Hebrew race. By the express words of our Lord it is
shared by the Church. See Act_1:8. As our Lord bore witness to truth, His subjects are
summoned to do the same. See 1Ti_6:13-14; Rev_1:5.
Let us witness to the love that never tires. “Fear not, thou art mine.” Let us witness to a purpose
that never falters, Isa_43:1 and Isa_43:7. Let us witness to a deliverance that never disappoints.
We are not saved from fire and water, but are delivered in the midst of them by the never-failing
presence of our King. Let us ask for the Spirit of Truth to witness with us, Act_5:31-32.

9. 12. BI, “The true relation of Israel to Jehovah
The main subject of this chapter is the true relation of Israel to Jehovah, and its application in
the way both of warning and encouragement.
The doctrine taught is that their segregation from the rest of men, as a peculiar people, was an
act of sovereignty, independent of all merit in themselves, and not even intended for their
benefit exclusively, but for the accomplishment of God’s gracious purposes respecting men in
general. The inferences drawn from the fact are, that Israel would certainly escape the dangers
which environed him, however imminent; and, on the other hand, that he must suffer for his
unfaithfulness to God. In illustration of these truths the prophet introduces several historical
allusions and specific prophecies, the most striking of the former having respect to the exodus
from Egypt, and of the latter to the fall of Babylon. It is important to the just interpretation of
the chapter that these parts of it should be seen in their true light and proportion as incidental
illustrations, not as the main subject of the prophecy, which, as already stated, is the general
relation between God and His ancient people, and His mode of dealing with them, not at one
time, but at all times. (J. A. Alexander.)
The right of the Creator
1. In reviewing Providence, men do not go far enough back. The Lord Himself always takes a
great sweep of time. Here is an instance in point. “But now, thus saith the Lord that created
thee,. . . and He that formed thee.” No argument is built upon what happened an hour ago.
Thus God will have us go back to creation day, to formation time, and take in all the
childhood, all the youthhood, all the manhood, all the education and strife and discipline, all
the attrition and all the harmony, all the week-days and all the Sabbath-days; and He would
bid us watch the mystery of time, until it comes out in blossoming and fruitfulness and
benediction. We should have no pain if we had the right line of review and pursued it, and
comprehended it, in its continuity and entirety. There are many creations.
God is always creating life, and always forming it. There is an individual existence; there is a
national organisation; there are birthdays of empires and birthdays of reform.
2. The Church must recognise its period of creation and formation. Jacob was not always a
people; Israel was not always a significant name, a symbol in language; and individuals are
gathered together into societies, and they are charged with the administration of the
kingdom of Christ, and as such they must go back and remember their Creator, and adore
their Maker, and serve their Saviour, and renew their inspiration where it was originated.
3. Right relations to God on the part of man should be realised. This appeal rises into
climax, into convincing and triumphant words. I have “created thee”; that is the basal line—
“formed thee,” given thee shape and relation; “redeemed thee,” paid for thee; “called thee By
thy name,” like a friend or child: “thou art Mine.” Yet all this is in the Old Testament! Do we
not fly from the Old Testament into the New, that we may have some sight of the tenderness
of God? There is no need for such flight. There are tenderer words about God in the Old
Testament than there are in the New.
4. This relation carries everything else along with it. After this there can be nothing but
detail. “When thou passest,” etc. (Isa_43:2). (J. Parker, D. D.)
Guarantees

10. Absolute ownership. He who speaks is our Creator. He claims our attention also because He
knows us. Fear is the apprehension of danger, both natural and moral. With regard to natural
tear, some are more timid than others. But this is no index to the moral state of the heart.
Nerves which are strong do not constitute faith; nerves which are weak do not indicate distrust
in God. To remove the distrust which Israel felt, three guarantees are offered—
I. REDEMPTION. “For I have redeemed thee.” From whence came the idea of redemption?
(Lev_25:25-34.) This is the figure used in the text and elsewhere to show that God has taken
away the moral disabilities under which we had fallen through sin. The principle is not without
analogy. When the golden grain is enslaved in the earth, the ray of light, the drop of water, and
the warm breeze come to redeem their brother.
1. The right to redeem was vested in the next of kin, hence the necessity for the incarnation
of the Son of God. The transaction was confined to the family of the brother who had waxen
“poor.” No portion of the inheritance must ultimately go out of the family, for even if no one
of the next of kin was able to redeem it, in the year of Jubilee a full restoration was made.
Not only the inheritance must have remained in the family, but the redemption of it was
restricted to the family, that it might ever appear of value to the members of the family as a
sacred trust from God. This is the very estimate of human life which the Incarnation
conveys: to redeem that life the redeemer must be one of the family. But the necessity
appears, because the family of man must be impressed with the value of the inheritance
which God hath given. The life of Jesus brings home to us the facts that human life is
infinitely valuable, and that God has His hold upon it, although mortgaged to another. “All
souls are Mine.” “I know that my Redeemer liveth.”
2. To free the possession the ransom must be paid. The sovereignty of the gift did not free
the inheritance from encumbrances contracted by the possessor. Justice demanded the
redemption price. In the interest of rectitude and the influence of the moral law, Christ “gave
Himself for us, that He might redeem us from all iniquity,” etc. As to the nature of the
ransom, St. Peter says, “Forasmuch as ye know that ye were not redeemed with corruptible
things as silver and gold, from your vain conversation received by tradition from your
fathers, but with the precious blood of Christ.”
II. CALLED. “And called thee by thy name.” The reference here is either to a legal form of
calling out the name of the mortgagor, with the declaration that henceforth his possession was
free; or to the trumpet of the Jubilee, which was a direct call to every debtor to resume his
liberty.
1. Personal salvation. When we are accosted by name the whole being is involved, with every
interest concerned. God calls the sinner to repentance.
2. Personal realisation. The brother who had waxen poor knew he was free, because his
name had been called that he might be assured of his freedom. The deed was handed over to
him re.conveying the property into his name. Faith leads to the realising of forgiveness and
peace.
III. REINSTATED. “Thou art Mine.” The idea is that by grace man is brought back to the peace
and service of God.
1. The claim is universal. Wherever the new heart is, God claims it for His own.
2. The claim is absolute. We are no longer our own, but, having been bought with a price, we
glorify God in body and mind.
3. We are now on trial, but there will be a final recognition. “They shall be Mine,” etc. (T.
Davies, M. A.)

11. The Divine responsibility
1. Responsibility is not a word that can be limited to man. It must belong to those higher
orders of created intelligence known to us as angels of various degrees. It must belong to the
Eternal One Himself. It must be that He holds Himself responsible for the creation and its
consequences. If responsibility belongs to the creature made in the image of God, it is
inherited responsibility; it comes down from Him who made him.
2. Let us approach the subject cautiously. God’s revelation of Himself is intended to be a
light to the mind and a joy to the heart. Everyone who knows anything of Scripture knows
how gradual has been the revelation of God to the human race. Not till we reach the time of
David do we get the word father as applied to Deity, and then only in a figurative sort of way.
Isaiah prophesies that one of the signs of the Christian dispensation shall be that the name
of God as revealed in Christ shall be “the Everlasting Father.” Men had known Deity as the
Self-Existent God—the source of life. They had thought of Him as the God of providence, the
Great Provider, who had them in His hands, and would care for them, and that is about the
utmost practical view attained to in the Old Testament. In that wonderful book of Job, the
epitomised life of the human race, we have the thought of an unrealised Redeemer,—but “My
Father and your Father, My God and your God” is new Testament language, and post-
resurrection speech at that.
3. This speech leads us to the thought of the Divine responsibility. It is not our invention but
God’s revelation that, like as a father pitieth his children, so the Lord pitieth them that fear
Him. We have a right, then, to say that at least the same measure of responsibility which
belongs to a father for the nourishment, education, and development of his child belongs to
the great Eternal Father for us all. We are not responsible for the laws which work in our
own constitutions, for we did not create those laws. We are not responsible for anything
which is out of our own power. I am not responsible for the original tendency to sinfulness
which was in my nature when born into this world. Nor am I responsible for being born; nor
for being born where I was born; nor for having just those parents which were mine; nor for
being just so high and just so heavy; nor for having the temperament and disposition with
which I was born.
4. I suppose that in the generations behind us there have lived people who verily persuaded
themselves that they were responsible for the sin of Adam, that they were doomed because
an ancestor of generations ago was a wilful sinner. Every man inherits tendencies from past
generations. When the first of men wilfully disobeyed God, he started in himself a tendency
which, if not resisted, would become a habit of wrong-doing—and that habit would be
propagated into the next generation, and into the next, and so on. And that is what is meant
by original sin—the tendency created by generations past to wrong—stamping its impress
upon mind and heart, yea, upon the physical organism. It is so in the animal world. In the
past, dogs have been trained to fold sheep, and the instruction has become a habit, and the
habit has created a tendency in the next generation to do the same thing, and has become
fixed—a second nature, as we say. And this law runs through all creation, even into the
vegetable world. Now, He who made man is responsible for the original law by which
tendencies to good and evil can be propagated from sire to son. The law is not evil; it is good.
But good laws are often used for bad purposes. From a reservoir of pure water pipes are laid
to every house in the city. Those pipes were laid for the conveyance of pure, wholesome
water for the benefit of a large population. That was the original design and intention. But
suppose that city should be besieged by a barbarian army—suppose the army should
surround the reservoir and poison the waters, the very pipes which were laid for the

12. conveyance of life would be conduits for the conveyance of death. But that was not their
original design. And so our guilt does not extend to Deity. He is responsible for the
beneficent law, not for the sin which has been transmitted along it. The very idea of
intelligence involves freedom. Either there must be freedom, or there can be no intelligence
and no morality.
5. We cannot conceive of an omniscient God, without admitting that He must have foreseen
that the creature He made would abuse His liberty. Does the Divine responsibility extend to
making such provision as would prevent it? Clearly not. We cannot conceive how it could be
made, and yet leave man a free moral agent, not a machine. The Divine responsibility
extends to the providing a means whereby not simply to develop an innocent man, but to
save a guilty man from the spiritual consequences of his sin. From all the consequences he
cannot be saved; from the fatal consequences he can. That God did anticipate the fall from
innocence of His creature, and provide for meeting man in a fallen condition, is evident from
one single expression, “the Lamb slain before the foundation of the world.” Redemption was
no afterthought. For our own convenience, it may be necessary at times to speak of justice,
and at other times of mercy. But justice and mercy in God are never represented as in
antagonism. They ever go hand-in-hand, like light and heat in the sunbeams. When God
opened the eyes of the great apostle he saw this truth, that “where sin abounded, grace did
much more abound,” or, as it is more correctly, “superabounded,” abounded over and above.
In this dispensation of things a lost man has not simply to reject God as a Creator, but God
as a Redeemer—God in Christ—the God who has done all and everything possible to be done
to nullify the fatal results of sin.
6. You remember the complimentary word uttered respecting Abraham: “I know him that
he will command his children”; and in every father there is lodged the right to command—
the duty to command. That weak tenderness which permits disobedience to go unrebuked
and unpunished, is not Divine tenderness. It is the frailty of human irresoluteness. There is
nothing of that in God. (R. Thomas, D. D.)
Divine consolation
The vision of Isaiah contains a representation of the present and future state of Israel and
Judah. And because some of his expressions might be interpreted as if all the twelve tribes
should be utterly cast away, he frequently intersperses such consolations as this, to assure the
people that if they were duly corrected and reformed by their captivity, God would bring them
out of it, and raise them up again to be His Church and people.
I. To confirm them in the belief of such a restoration, He puts them in mind of SEVERAL
ARGUMENTS AND REASONS to expect it.
1. He tells them that upon their repentance God had promised them such a restoration.
2. Isaiah calls upon the people to consider that this promise of salvation is made to them by
that God “who created Jacob and formed Israel.” This, indeed, is a common topic of con
solation to every pious man, that He who created him will have mercy on him, and is able, in
all circumstances, to make good His promises, and preserve the work of His own hands. But
it was very proper for this people, above all others, to make such inferences, because they
had been in a peculiar manner created and formed of God.
3. They might conclude this from former redemptions which God had wrought for them.
“Fear not, for I have redeemed thee.”

13. 4. A fourth ground of Israel’s hope for God’s future mercies, were the gracious appellations
which He had bestowed upon them. “I have called thee by thy name; thou art Mine.” He had
changed their father Jacob’s name to Israel. He had named them His “holy nation,” His
“peculiar people.”
5. A further argument to Israel to trust in God, were the deliverances which He had
vouchsafed to some of them. “When thou goest (or hast gone) through the waters, they have
not overflowed thee; and through the fire, it hath not kindled upon thee.”
II. The words are certainly a common topic of CONSOLATION TO ALL THE FAITHFUL
SERVANTS OF GOD. So that, to find our own blessing in them, and to understand them as the
voice of our own merciful Father, we have nothing else to do but to approve ourselves His
obedient children; for He is no respecter of persons.
1. As God promised His people a restoration from their captivity, upon their true repentance
and return to their duty, so will He rescue us from the slavery of sin and Satan, if we do in
good earnest feel the oppression and misery of it, and would much rather be employed in
doing God’s will, and keeping His commandments.
2. Was it an argument to Israel to trust in God, because He had created them and formed
them in so special a manner as is before represented? The like consideration is equally
comfortable to every member of the Church of Christ. For in Him we are born again.
3. All the redemptions which God vouchsafed to Israel are proofs to us of His infinite power
and goodness, and figures of greater things which He will do for us.
4. If God’s gracious appellations of Israel assured them of His special regard for them, no
less ground of rejoicing have we in the like assurance of His favour towards us.
5. In cases of extreme danger, particularly in perils of fire and water, God has shown
Himself the same in the Christian u He was of old in the Jewish Church, a sufficient Helper
to deliver out of such troubles. (W. Reading, M. A.)
The goodness of God to Israel
In the latter part of the preceding chapter we read of the sins, not of the obedience of Israel.
After this, what might have been expected but that He would punish them still more severely, if
not abandon them as incorrigible? In the text, however, He promises to magnify His mercy in
doing them good. Consider—
I. THE CHARACTER OF THE PEOPLE HERE SPOKEN OF. It may be inferred from the names
given to them in the text. They are addressed by the convertible names of “Jacob,” and “Israel.”
His name Jacob was changed because he had wrestled with God for His blessing till he
succeeded in obtaining it. Hence, then, we may learn the character of His spiritual children—
they wrestle with God in prayer for His blessing till they prevail. But this general description of
them includes several particulars. Consider—
1. What they do. They pray. And does not this at once distinguish them from thousands
around them?
2. To whom are their prayers addressed? To the true God who is also their own God—the
God of Israel. This also separates them from an immense number of the human race; for
how many, alas, are there in the world who are totally mistaken as to the proper object of
worship!

14. 3. They pray to Him alone. There are not a few in the world who unite the worship of
Jehovah with that of their own idols.
4. But what does Israel pray for? For God’s blessing. This implies that they feel their need of
it, and, by consequence, that they differ essentially from all persons of a self-righteous and
self-sufficient spirit.
5. How do they pray? In faith. They pray also fervently. They are not like many, cold, formal,
and lifeless in prayer. They persevere, too, till they prevail. But were they always such
characters? No; there was a time when they were as prayerless as others. Who, then, has
made them to differ? God alone.
II. WHAT HE HAS DONE FOR THEM IN TIME PAST; or what are the steps which He has
taken to make them what they are. These steps are three—
1. He has created them. “Thus saith the Lord that created thee, O Jacob,” etc. They are
subjects of a creation to which all others are entire strangers. What renders this creation
necessary is the corruption of our nature, which is total, since the Fall. It is a creation of
good substituted for evil, a heart of flesh for a heart of stone, light for darkness, holiness for
sin, faith for sense, life for death, happiness for misery. Every real Christian is the subject of
it. It is ejected by the operation of the Holy Ghost. To God, therefore, belongs the whole glory
of it.
2. He has redeemed them. “Fear not; for I have redeemed thee.”
3. He has called them by their names. “I have called thee by thy name.” And what does this
imply?
(1) “That they are made partakers of the heavenly calling,” “the high calling of God in
Christ Jesus.”
(2) That God well knows His people.
(3) We know that when a mar of superior rank and dignity calls an inferior by his name,
he is considered to treat him with uncommon marks of kindness and familiarity, and to
confer upon him a peculiar honour. Such kindness and honour, then, does God bestow
upon His people. He is not ashamed to be called their God, and to allow each of them,
like Abraham, to be called the friend of God.
4. This, then, is what the Lord has done for Israel His people; and He therefore calls them
His, saying, “Thou art Mine.” Has He not the most indisputable title to their persons and
services?
III. WHAT HE PROMISES TO DO FOR THEM IN TIME TO COME, “When thou passest
through the waters, I will be with thee,” etc.
1. To pass through fire and water appears to have been a proverbial expression for passing
through various kinds of dangers, trials, and afflictions.
2. But why does God suffer His people to be thus afflicted? Because they are children whom
He loves.
3. And do their tribulations answer the ends which He has in view? Yes; there is not one of
His afflicted ones who has not had cause to say, sooner or later, “It is good for me that I have
been afflicted.”
4. We are not, however, to suppose that afflictions of themselves ever bear these blessed
fruits. Unblest and unsanctified, they have rather a contrary tendency, and produce very
different effects. And were it not for the presence of God with His people, in the water and

15. the fire, they would be injured and destroyed by them. But they need not fear; for faithful is
He that hath promised.
5. Need I remind you how this promise has been verified, or how the presence of God has
been with His people in every age of the Church?
(1) Look, first, at Israel after the flesh. See their afflictions in Egypt, and know their
sorrows. Behold the bush burning with fire, and yet not consumed. God is in the midst of
it. Follow them in their passage out of that house of bondage. God is with them in a pillar
of cloud by day, and in a pillar of fire by night. Observe them again during their captivity
in Babylon. Shadrach, Meshach, and Abednego, the servants of the Most High God,
walked in the midst of the fire, and had no hurt. They had a fourth in their company,
whom even Nebuchadnezzar could not help saying was like the Son of God.
(2) Look, next, into New Testament times, and even to later ages, and you will find
additional evidence of the blessed truth before us. (D. Rees.)
The exhortation and promises of God to the afflicted
I. THE AFFLICTIONS TO WHICH THE PEOPLE OF GOD ARE LIABLE.
1. The text intimates that they may be great. “Waters”: “rivers”; calamities which seem as
deep and overwhelming as sweeping torrents, and as likely to destroy them.
2. Their troubles may be diversified. They may be in the waters to-day and may have
deliverance, but to-morrow they may be called on to walk through “the fire” and “the flame”;
to endure trials which are unexpected and strange, different in their nature from any they
have yet experienced, and far more severe and biter.
3. The text implies also that these afflictions are certain. It speaks of them as things of
course.
II. HOW SEASONABLE AND ENCOURAGING IS THE EXHORTATION.
1. There is a fear of afflictions which is a natural, and by no means sinful, feeling; a fear
which leads us to avoid them, if the will of God will allow us to avoid them, and if not, to
receive them with much thoughtfulness and prayer; to be aware of the dangers with which
they are invariably accompanied, and of our utter inability in ourselves to escape or
overcome them.
2. But there is a fear of another kind. It springs from unbelief, and is the cause of tour,
touring, despondency, and wretchedness. It is a fear which tempts us to choose sin rather
than affliction; which prevents us from praising God under our trials, and from trusting to
Him to bring us out of them. Such a fear is as dishonourable to God as it is disquieting to
ourselves, and He who values nothing so highly as His own honour and our happiness
commands us to lay it aside. It might have been supposed that such an exhortation from
such a Being would have been sufficient of itself to dispel the fears of those to whom it is
addressed; but a compassionate God does not leave it to its own unaided authority.
III. He supports and strengthens it by TWO MOST GRACIOUS PROMISES.
1. He promises us His own presence with us in our trials. “When thou passest through the
waters, I will be with thee.” His people are the objects of His special attention.
(1) We are not, however, to infer that the afflicted Christian is always aware of the
companion with whom he is walking. He often imagines himself left alone in his trials.

16. (2) Neither are we to suppose that all the afflicted servants of the Lord have the same
manifestations of His presence. Some do not need them so much as others. They have
not the same temptations to withstand, nor the same burdens to bear, nor the same
duties to perform. They are surrounded with more outward comforts, and consequently
they less need those which are inward. Some also do not desire or seek the light of their
Father’s countenance so earnestly as their brethren. They lean more on earthly friends
and succours. He who is infinitely wise, always suits the nature and measure of His
gracious manifestations to the necessities and, in one sense, to the characters of His
people. He gives them what they need, and what they desire and seek.
2. There is the promise of preservation under all our calamities. What does preservation
imply? It implies that our trials shall not injure us. Rivers are likely to overflow, and flames
likely to burn, those who pass through them. Affliction is likely to injure, and would
inevitably ruin us, if God were not near. It tempts us to rebel against the Divine providence
and to distrust the Divine goodness; to be thankless, impatient, and repining. The mind,
already weakened, perhaps, and bewildered by the pressure of adversity, is easily led to
apprehend still greater troubles, and faints at the prospect. This, too, is the season when our
great adversary is most to be dreaded. It is in the night that the wild beasts of the forest roar
after their prey; and it is in the darkness of spiritual or temporal adversity that Satan directs
against us his most violent assaults. The fact is that our spiritual interests are much more
endangered by tribulation than our worldly prosperity. It is the soul which is most exposed,
and which most needs preservation; and preservation is here promised to it. The Christian
often enters the furnace cold-hearted, earthly-minded, and comfortless; he comes out of it
peaceful, confiding, burning with love for his delivering God, and thirsting after the
enjoyment of His presence.
IV. The Lord vouchsafes to add to His precious promises several reasons or ARGUMENTS TO
ASSURE US OF THEIR FULFILMENT.
1. The first is drawn from the relation in which He stands to us as our Creator. “Thus saith
the Lord that created thee, O Jacob, and He that formed thee, O Israel.” This language refers
to our spiritual as well as to our natural existence. Here, then, is a solid ground of
confidence. The Father of our spirits must be well acquainted with their infirmities and
weakness. “He knoweth our frame, and remembereth that we are dust.” Neither will He ever
forsake the work of His own hands.
2. The Almighty draws another argument to enforce His exhortation, from the property
which He has in His people, and the manner in which He acquired it. “Fear not,” He says,
“for I have redeemed thee,” etc. We are His by creation, but He has also made us His by
redemption. And what a mighty price did He pay for us! Will He then abandon that which
He so much values, which cost Him so dear?
3. There is yet another reason assigned why we should cast away fear in the hour of
tribulation—the covenant God has formed with His people ensures the fulfilment of His
promises. “I am the Lord thy God,” He says, “the Holy One of Israel, thy Saviour”; thus
implying that He has entered into some engagement with His Israel; that He considers
Himself bound to be with them in their troubles and distresses; that His own veracity, His
own faithfulness, are at stake, and would be sacrificed if Israel were forsaken or injured. He
thus connects His own honour with their safety. Lessons—
1. How rich in consolation is the Word of’God!
2. How essential to our happiness is a knowledge of our interest in the Divine promises!—to
appropriate them to ourselves, and rejoice in them.

17. 3. How full of confidence and praise ought they to be, who live in the enjoyment of the
Divine presence in trouble!
4. How blind to their own interest are they who reject the Gospel of Christ! (C. Bradley, M.
A.)
Love abounding, love complaining, love abiding
(with Isa_43:22-24; Isa_44:21-23):—
(1) Notice that these three texts are very much alike in this respect—that they are each
addressed to God’s people under the names of Jacob and Israel.
(2) These texts are like each other, again, from their overflowing with love. I do not
know where the Lord’s love is best seen, when He declares it and tells of what He has
done and is doing for His people, or when He laments over their want of love in return,
or when He promises to blot out their past sin, and invites them to return to Him and
enjoy His restoring grace.
I. We have in our first text, LOVE ABOUDING.
1. Notice the time when that love is declared. The first verse begins, “But now, thus saith the
Lord.” When was that? It was the very time when He was angry with the nation by reason of
their great sins (Isa_42:25). It was a time, then, of special sin, and of amazing hardness of
heart. When a man begins to burn, he generally feels and cries out; he must be far gone in
deadly apathy when he is touched with fire and yet lays it not to heart. It was a time of love
with God, though a time of carelessness with His people.
2. The Lord shows His abounding love by the sweetness of His consolations, “But now, thus
saith the Lord that created thee, O Jacob, and He that formed thee, O Israel, Fear not.” “Fear
not” is a little word measured by space and letters; but it is an abyss of consolation if we
remember who it is that saith it, and what a wide sweep the comfort takes. Fear hath
torment, and the Lord would cast it out. You that are the people of God may be smarting,
and crying, and sighing. But, oh the love of God to you. He hears your cries, and His
compassions are moved towards you! Nothing touches Him like the groans of His children.
There is a wonderful intensity of affection in this passage, spoken, as it is, by the great God
to His people while they are under the rod which they so richly deserve.
3. The fulness of God’s love is to be seen in the way in which He dwells with evident
satisfaction upon His past dealings with His people. When we love some favoured one, we
like to think of all our love passages in years gone by; and the Lord so loves His people, that,
even when they are under His chastening hand, He still delights to remember His former
loving-kindnesses. We may forget the wonders of His grace, but He doth not forget. He
“created,” “redeemed,” “called.” He dwells upon His possession of His people. “Thou art
Mine.”
4. If you desire to see the overflowings of God’s love in another form, notice in the next verse
how He declares what He means to do. “When thou passest through the waters, I will be
with thee,” etc. His love casts its eye upon your future. He loves you too well to make your
way to heaven free from adversity and tribulation, for these things work your lasting good.
But He does promise you that the deepest waters shall not overflow you, and the fiercest
torrents shall not drown you, for this one all-sufficient reason, that He will be with you.
5. The overflowings of Divine love are seen in the Lord’s avowing Himself still to be His
people’s God: “I am Jehovah thy God, the Holy One of Israel, thy Saviour.”

18. 6. Though one would think He might have come to a close here, the Lord adds His valuation
of His people, this was so high that He says, “I gave Egypt for thy ransom, Ethiopia and Seba
for thee.” Pharaoh and his firstborn were nobodies as compared with Jacob’s seed. Further
on in history, after Isaiah’s day, the Lord moved Cyrus to set Israel flee from Babylon, and
then gave to the son of Cyrus a rich return for liberating the Jews; for He made Him
conqueror of Egypt and of Ethiopia and of Seba. God will give more than the whole world to
save His Church, seeing He gave His only begotten Son.
7. Then the Lord adds another note of great love. He says that He has thought so much of
His people that He regarded them as honourable. “Since thou wast precious in My sight,”
etc. He publishes His love, not only by His deeds, but by express words. What a wealth of
grace is here!
8. Such is the Lord’s love, that even in the time when they were not acting as they should,
but grieving Him, He stands to His love of them, and sets the same value on them as before:
“Since thou wast precious in My sight, thou hast been honourable, and I have loved thee:
therefore will I give men for thee, and people for thy life.” As if He said, “What I have done I
will do again. My love is unalterable.”
II. Our second text is in the minor key, it is LOVE LAMENTING. “But thou hast not called upon
Me, O Jacob” (verse 22). Observe the contrast; for it runs all through, and may be seen in every
sentence: I have called thee by thy name; but thou hast not called upon Me, O Jacob. I have
called thee Mine; but thou hast been weary of Me. I have redeemed thee with a matchless price;
but thou hast bought Me no sweet cane with money.
1. Israel rendered little worship to God. May not the Lord of infinite mercy justly say to some
of us, “But thou hast not called upon Me, O Jacob”?
2. There has been little fellowship; for the Lord goes on to say, “Thou hast been weary of Me,
O Israel.” Are we tired of our God? If not, how is it that we do not walk with Him from day to
day?
3. We are moved by this passage to confess how little of spirituality has been found in the
worship which we have rendered. “Thou hast not honoured Me with thy sacrifices.” When
we have come to worship, in public and in private, we have not honoured the Lord by being
intense therein. The heart has been cold, the mind wandering.
4. Again, the Lord mentions that His people have brought Him little sacrifice: “Thou hast
not brought Me the small cattle,” etc. What small returns have we made! In the religion of
Christ there is no taxation; everything is of love.
5. Once more, it is said that we have been very slack in our consideration of our God. The
Lord says, “I have not caused thee to serve with an offering, nor wearied thee with incense;
but thou hast made Me to serve with thy sins; thou hast wearied Me with thine iniquities.”
The Lord is thoughtful of us, but we are not thoughtful towards Him. If the Lord did not love
us very much He would not care so much about our love towards Himself. It is the plaint of
love. The Lord does not need our sweet canes nor our money. But when He chides us for
withholding our love-tokens, it is because He values our love, and is grieved when it grows
cold.
III. Our third text exhibits LOVE ABIDING.
1. Notice, in Isa_44:21, how the Lord still calls His people by the same name: “Remember
these, O Jacob and Israel.” Still are the names of His elect like music in the ears of God. One
would have feared that He would have dropped the “Israel,” that honourable name, which
came of prevailing prayer, since they had not called upon Him. Why call him a prevailing
prince who had grown weary of his God? But no, He harps upon the double title: He loves to

19. think of His beloved as what they were, and what His grace made them. O heir of heaven,
God loves you still!
2. Notice how the Lord claims His servants: “Thou art My servant: I have formed thee; thou
art My servant.” He has not discharged us, though He has had cause enough for so doing.
This should bind us to Him. This should quicken our pace in His service.
3. Then notice how the Lord assures us in the next line: “O Israel, thou shalt not be
forgotten of Me.” God cannot forget His chosen. You that have Bibles with margins will find
that it is also written there, “O Israel, forget not Me.” The Lord longs to be remembered by
us. Did not our loving Lord institute the Sacred Supper to prevent our forgetting Him?
4. Notice with delight the triumph of love, how still He pardons: “I have blotted out, as a
thick cloud,” etc.
5. See how our text closes with the Lord’s own precept to be glad: “Sing, O ye heavens; for
the Lord hath done it,” etc. (Isa_44:23). Out of all dejection arise! There is more cause for
gladness than for sorrow. What you have done should cause distress of heart; but what the
Lord has done is cause for rapture. (C. H. Spurgeon.)
Four contrasts
(with Isa_43:22-25):—There are many lights in which we can see sin; and our perception of sin
very much depends upon the light in which we look at it. Sin is very terrible by the blaze of Sinai.
It is an awful thing to see sin by the light of your dying day. More terrible still will it be to see it
by the light of the judgment day. But of all the lights that ever fall upon sin, that which makes it
“like itself appear” is that which falls upon it when it is set in the light of God’s countenance. To
see sin by the light of God’s love, to read its awful character by the light of the Cross, is the way
to see sin. I am going to speak mainly concerning God’s own people, and I want to set their sins
in the light of God’s love to them. My object will be to set before you the contrast between God’s
action towards His people and His people’s, usual action towards Him.”
I. The first contrast lies in THE CALL.
1. I have redeemed thee, I have called thee by thy name” (Isa_43:1).
(1) God called us out of nothing. “Thus saith the Lord that created thee, O Jacob”
(Isa_43:1). Our creation is entirely due to God. An ungodly man can hardly bless God for
having made him, for his end may be terrible. Blessed be God for our being, because it is
followed by our well-being! Blessed be God for our first birth, because we have also
experienced a second birth.
(2) Our Lord has done more than make us, for He has educated us; He has continued
the fashioning of us. “He that formed thee, O Israel.” Israel is the “formed” Jacob; by
God’s grace, Jacob grows into Israel. Let us think of all the sweet experiences of God’s
forming and fashioning touch that we have had. Sometimes, it has been a rough stroke
that was necessary for the moulding of our clay; only by affliction could we be made to
assume the shape and pattern that the Lord had determined for us. At other times, it has
been the touch of very soft fingers. “Thy gentleness hath made me great.”
(3) Think what wonderful,, dealings He has had, next, in consoling us, for the Lord
goes., on to say, Fear not. Oh, how often He has cheered us up when our spirit was
sinking!
(4) That is not all, for the Lord has also called us, and conversed with us, in the matter of
redemption. “I have redeemed thee.”

20. (5) The Lord has given a special nomination. “I have called thee by thy name.”
(6) Then comes this blessed appropriation: “Thou art Mine.” This is the way that God
talks to us.
2. Turn to the other side of the question, the neglected call on our part. “Thou hast not called
upon Me, O Jacob” (Isa_43:22). That may not mean that there has been literally no calling
upon God on thy side, but it does mean that there has been too little of it. Let us put this
matter to the test.
(1) What about our prayers? There is much less prayer than there ought to be.
(2) True as this is of our prayers, it is still more true of our praises.
(3) There are many, with whom God has dealt well, who do not venture to call upon Him
for special help in His service. They keep plodding along the old roads, and mostly in the
old ruts; but they do not dare to invoke the aid of the Lord for some novel form of
service, some fresh enterprise upon which they can strike out for God.
(4) Sometimes in our trouble, we do not call upon God as we should.
II. Let us consider another contrast which is equally striking—that is, upon the matter of THE
CONVERSE between the Lord and His people.
1. Notice, first, God’s side of it. “When thou passest through the waters, I will be with thee,”
etc. (Isa_43:2). Notice how God is with His people in strange places. Wherever they are, He
will not leave them; He will go right through the waters with them. God also keeps close to
His people in dangerous places, fatal places as they seem.
2. Now listen to your side of this matter of converse with God. “But thou hast been weary of
Me, O Israel” (Isa_43:22).
(1) Has it not been so with regard to private prayer?
(2) With your reading of the Scriptures?
(3) Hearing the Word?
(4) Are there not some also whom God loves who get weary of their work?
III. Notice the contrast in THE SACRIFICE.
1. “I gave Egypt for thy ransom,” etc. (Isa_43:3).
(1) Here is God giving up everybody else for the sake of His people. Egypt, Ethiopia, and
Seba were great nations, but God did not choose the greatest. “Not many wise men after
the flesh, not many mighty, not many noble are called,” etc.
(2) We may see another meaning in these words, for God has given for us His choicest
gift. Christ is infinitely more precious than Egypt, and Ethiopia, and Seba, though they
were lands of great abundance of wealth.
2. Now look at the other side. “Thou hast not brought Me the small cattle of thy burnt
offerings” (Isa_43:23). I wonder how little some people really do give to God! I believe, in
some cases, not as much as it costs them for the blacking of their boots. Then the Lord adds,
“Thou hast bought Me no sweet cane with money.” Not even the smallest offering has been
given to the Most High by some who profess to have been redeemed by the precious blood of
Christ. How little is given by the most generous of us!
IV. I close with one snore contrast, which refers to THE HONOUR given by God, and the
honour given to God.

21. 1. God gives great honour to those whom He saves (Isa_43:4). I have known persons who,
before their conversion, were unclean in their lives, and when they have been converted,
they have joined a Christian Church, and in the society of God’s people they have become
honourable. They have been taken into the fellowship of the saints just as if there had never
been a fault in their lives; nobody has mentioned the past to them, it has been forgotten.
This is the highest honour that God can put upon us, that He fixes His love upon us. “Thou
hast been honourable, and I have loved thee.”
2. Have you honoured God? He says, “Neither hast thou honoured Me with thy sacrifices.”
Have you honoured God by your lives? By your confidence in Him? By your patience? By
defending His truth when it has been assailed? By speaking to poor sinners about Him? Are
you trying every day to honour Him? (C. H. Spurgeon.)
“Fear not”
I. A CHARGE GIVEN. “Fear not.” A godly fear the believer may have; but the cowardice of the
world, which is loud to boast, and slow to act, and quick to doubt, he must never know. It
becomes neither the dignity of his calling, nor the faithfulness of his God.
II. A REASON ASSIGNED. “Thou art Mine.” These words were spoken to Israel after the flesh,
and to them they still remain a covenant of peace, sure and steadfast for ever; yet as the
relations named—Creator, Redeemer, Saviour—are not peculiar to them, but are enjoyed in the
same degree by every believing heart, we may take to ourselves a share in this animating
promise. The certainty of the believer’s hope does not depend on our holding God, but on God’s
holding us; not on our faithfulness to Him, but on His faithfulness to us.
III. A PROTECTION PROMISED. This does not consist in any absence of trial and danger; the
expressions rather imply their presence, many in number and various in kind. The protection
promised consists in the constant presence with the soul of its unseen but Almighty Saviour. (E.
Garbett.)
I have called thee by thy name
Named and claimed
I. THE PERSON. “I—thee—thou—Mine.” How this sentence tingles with personality! If one
person can call another person, those two persons are alike. Those two persons have a common
life interest. Personality in God is substantially similar to personality in man.
II. THE NAME. Would it be an untrue fancy to suppose that we each have a name before God?
When you look at your little sleeping child to-night, you will, perhaps, not only think of the
name that everybody knows him by, but you will murmur over him some little special name that
you have given him—you hardly know how, but that gives to you the very sense of theessence of
the true life sleeping there. Remember that something just like that is in the heart of your God’s
feeling for you. Science generalises, love particularises. Then, with this loving name, comes
possession. There is a strange, yearning intensity in that language, “Thou art Mine.” The
mystery and rapture of life are in that strange sense of possession which comes through love, as
though the loved one had become a part of ourselves to be dissevered from us nevermore. “Thou
art Mine,” says our God—Mine to carry, to nurture, to protect—My very own, never to part from
Me for evermore.
III. THE CALL OF THE NAME. It would be very much to know that God even thought of us by
our name in this personal and special way; but the text asserts that this power of God finds

22. expression; that life is filled not only with a thought of us on the part of God, but with an
expression of that thought; so that there is something vocalised, something articulate in life,
which comes to us, if we can really understand that it is God calling us by this name we have.
1. The very first awakening feeling in childhood is a personal call. When you first really
prayed as a little child and thought what you were doing, what a sense of individuality there
was. You were yourself then, and nobody else. It was God speaking to you, and calling you by
your name.
2. Then another period which comes, usually s little later, when God’s call is addressed to us,
is in our first assumption of responsibility. I think some of the most solitary times a man
ever has are when he has just assumed a serious responsibility. Now, in that solitude, if a
man listens, he can hear his God calling to him, speaking his name right then and there.
How tenderly, how warmly, how encouragingly! And the reason is, because God loves the
thing that that responsibility will give you. He loves the thing that will make for you, and that
is character; that is manhood.
3. Then, again, in a moment of danger, a man may hear God calling his name; because
danger, like duty, particularises. Supposing we see a man in danger; we ask, Who is he?
What is his name? And if the man does not realise the peril he is in, you call to him by the
name that will cut through the air, and strike on his ear, and arouse his individual attention.
Suppose moral danger comes and God sees the danger coming, and He calls out to you by
that name He knows you by. If you could hear that call, would it not cause you to repel the
evil? as though the Voice said, “I remember you; you are Mine. Your name is known to Me. I
am your heavenly Friend, and I call on you now to do your duty, to repel the evil.”
4. He speaks our name when we are in trouble.
5. There are certain other experiences of life darker than duty or danger or sorrow. We name
them by that strong, common monosyllable, sin. These moral experiences that cut into the
soul within us—sin, the sting and stab of remorse, repentance, reformation—all are
experiences of an arena in which God calls a man by his name. (A. J. Lyman, D. D.)
God’s claim on the soul
What a drama, what tragedy, life is! The world goes by, and, pointing to you, exclaims: “That
man is mine. He has been forty years in my service. He has sold his soul to me. He is mine.”
“Not so,” replies the heavenly Voice; “He is Mine. I knew him as a child. I have never lost sight of
him.” Pleasure comes by, and claims you and says: “He is mine, that young man.” Dissipation
comes by., and points to you with fascinating smile, and says: “That young man is mine. Let his
mother give him up. Let the angels forget him. He has taken my cup in his hand; he has drunk of
my poison. He is mine.” “No,” the heavenly Voice answers: “Not yet; not yet. I know him, and
love him. I suffered to save him, and he is Mine. Mine by right of love, and Mine by right of
pain.” That is the drama, that is the tragedy, that is going on! (A. J. Lyman, D. D.)
Israel called by name
To call by name includes the ideas of specific designation, public announcement, and solemn
consecration to a certain work. (J. A. Alexander.)
“Thou art Mine”

23. Three little words, three little syllables; a child’s motto; words that might be printed by a little
hand and sent as a message of love; words that might be engraved on a signet ring: yet words
the whole meaning -of which the firmament has not space enough to hold the entire
development. (J. Parker, D. D.)
2 When you pass through the waters,
I will be with you;
and when you pass through the rivers,
they will not sweep over you.
When you walk through the fire,
you will not be burned;
the flames will not set you ablaze.
1.BARNES, “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 Psa_69:1 - ‘The waters are come into my soul;’
also Psa_73:10; Psa_124:4-5; Psa_66:12 - ‘We went through fire and through water.’
I will be with thee - (Compare the note at Isa_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 Dan_3:25, Dan_3:27.

24. Neither shall the flame kindle upon thee - It shall not only not consume thee, but it
shall hog even burn, or injure thee (see Dan_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.
2.PULPIT, “Through the waters through the rivers; i.e. through troubles of any kind
(comp. Psa_66:12, "We went through fire and through water: but thou broughtest us out into a wealthy
place"). There were, perhaps, special troubles to be endured connected with the final Babylonian
struggle. There were certainly others connected with the tedious and dangerous journey from Babylonia
to Palestine (Ezr_8:22, Ezr_8:31). There were others, again, after the Holy Land was reached, arising out
of the jealousy and ill will of neighbouring nations (Ezr_4:1-24; Ezr_5:1-17.; Nehemiah 4-6.). Neither
shall the flame kindle upon thee. The literal fulfilment in the persons of the "three children" (Dan_3:27)
will be obvious to every reader. But the prophecy has, no doubt, a far wider scope.
3.GILL, “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, Isa_8:7.
Jerom says, that the Jewish writers by "waters" would have the Egyptians understood; by the
"rivers", the Babylonians; by "fire", the Macedonians; and by the "flame", the Romans; which is
not amiss; but rather the afflictions of God's people in general are meant by waters, as by rivers
also, in the next clause:
and through the rivers, they shall not overflow thee; because of the variety and
multitude of them, as persecutions from men, those proud waves that go over them; the
temptations of Satan, that enemy who comes in like a flood, and various others; and because of
the rapidity and force of them, and their overflowing and overwhelming nature: now there are
paths through which the people of God pass: their way lies through them to eternal glory; and
though they are of some continuance, yet have an end, as paths have; and having a good guide,
and sufficient strength given them, they wade through them safely; for they do not and shall not
"overflow" them, so as to cause their faith utterly to fail, or to separate them from the love of
God, or so as to destroy them; for though they come nigh them, and upon them, and may greatly
affect and distress them, yet shall not hurt them, but turn to their advantage; for their God is
with them, to sympathize with them, to comfort and revive them, to teach and instruct them by
their afflictions, and to sanctify them to them, as well as to support and bear them up under
them, and to deliver out of them:
when thou walkest through the fire, thou shalt not be burnt: neither shall the
flame kindle upon thee; afflictions are compared to fire and flames, because very grievous
and troublesome to the flesh; and because of the apprehensions of God's wrath in them
sometimes; and because of their trying nature; grace is tried by them as gold and silver in the
fire; but yet the saints are not consumed by them, they lose nothing but their dross; their
principles and profession are tried, and they are supported through all; which has been
abundantly verified in the martyrs of Jesus; see Psa_66:12.

25. 4.HENRY, “The further instances God would yet give them of his care and kindness. 1. He
would be present with them in their greatest difficulties and dangers (Isa_43:2): “When thou
passest through the waters and the rivers, through the fire and the flame, I will be with thee,
and that shall be thy security; when dangers are very imminent and threatening, thou shalt be
delivered out of them.” Did they, in their journey, pass through deep water? They should not
perish in them: “The rivers shall not overflow thee.” Should they by their persecutors be cast
into a fiery furnace, for their constant adherence to their God, yet then the flame should not
kindle upon them, which was fulfilled in the letter in the wonderful preservation of the three
children, Dan. 3. Though they went through fire and water, which would be to them as the
valley of the shadow of death, yet, while they had God with them, they need fear no evil, they
should be borne up, and brought out into a wealthy place, Psa_66:12. 2. He would still, when
there was occasion, make all the interests of the children of men give way to the interests of his
own children: “I will give men for thee, great men, mighty men, and men of war, and people
(men by wholesale) for thy life. Nations shall be sacrificed to thy welfare.” All shall be cut off
rather than God's Israel shall, so precious are they in his sight. The affairs of the world shall all
be ordered and directed so as to be most for the good of the church, 2Ch_16:9.
5.JAMISON, “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 fulfilled at the Red Sea (Exo_14:21, Exo_14:22), and in the case of the three youths cast
into the fiery furnace for conscience’ sake (Dan_3:25, Dan_3:27).
6. CALVIN, “2When thou shalt pass through the waters. This is an anticipation by which he declares
that they who rely on God’ immediate assistance have no reason for sinking under adversity. That is
stated more fully than in the preceding verse, because while he shews that the Church will not be exempt
from calamities and afflictions, but must maintain a constant warfare, he encourages to patience and
courage; as if he had said, “ Lord hath not redeemed thee that thou mightest enjoy pleasures and
luxuries, or that thou mightest abandon thyself to ease and indolence, but rather that thou shouldest be
prepared for enduring every kind of evils.”
By fire andwater he means every kind of miseries to which we are liable in this life; for we must contend
not with calamities of one kind only, but with infinitely diversified calamities. At one time we must “ through
wares” and at another “ fire.” (Psa_66:12.) In like manner the Apostle James exhorts believers not to faint
when they “ into various temptations.” (Jas_1:2.) And, indeed, faith needs to be put to the trial in many
ways; for it often happens that he who has been victorious in one combat has been baffled by another
kind of temptation. We are therefore tried by afflictions, but are at length delivered; we are baffled by the
billows, but are not swallowed up; we are even scorched by the flames, but are not consumed. We have,
indeed, the same feeling of pain as other men, but we are supported by the grace of God, and fortified by
the spirit of patience, that we may not faint; and at length he will stretch out his hand and lift us up on
high. (163)
(163) “Jusqu’ ace qu’ nons esleve en haut a soy.” “ he raise us on high to himself.”

26. 3 For I am the Lord your God,
the Holy One of Israel, your Savior;
I give Egypt for your ransom,
Cush[a] and Seba in your stead.
1.BARNES, “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 nathattı y - ‘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 kopher. It is
derived from ‫כפר‬ kaphar - 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 Gen_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

27. be forgiven Gen_32:21; Exo_30:15; Lev_4:20; 5:26; Lev_11:24; Lev_16:6; Psa_65:4;
Psa_78:38; Pro_16:14; Jer. 18:25; Eze_45:20; Dan_9:24. The noun (‫כפר‬ kopher) means:
1. A village or hamlet, as beans a cover or shelter to the inhabitants (1Sa_6:18; compare the
word ‫כפר‬ kaphar in 1Ch_27:25; Neh_6:2; Son_6:12).
2. Pitch, as a material for overlaying Gen_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; Son_1:14; Son_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 Exo_29:36; Exo_30:10, Exo_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, ᅠποίησα ᅎλλαγµά σου Αᅺγυπτον, κ.τ.λ. Epoiesa allagma sou Aigupton, etc. -
‘I made Egypt, etc., thy ᅎλλαγµα 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 chalı ypak). 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 - ᅎλλαγµα 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.

28. Ethiopia - Hebrew, ‘Cush.’ In regard to this country, see the note at Isa_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 Gen_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
Psa_72:10; Isa_45:14 : Herod. iii. 20). They would naturally ally themselves to the Ethiopians.
and share the same fate.
2.CLARKE, “I gave Egypt for thy ransom - This is commonly supposed to refer to the
time of Sennacherib’s invasion; who, when he was just ready to fall upon Jerusalem, soon after
his entering Judea, was providentially diverted from that design, and turned his arms against
the Egyptians, and their allies the Cushean Arabians, with their neighbors the Sabeans, probably
joined with them under Tirhakah. See Isa_20:1-6 and Isa_37:9. Or as there are some reasonable
objections to this opinion, perhaps it may mean more generally that God has often saved his
people at the expense of other nations, whom he had, as it were in their stead, given up to
destruction. Vitringa explains this of Shalmaneser’s designs upon the kingdom of Judea 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 I think he has no clear proof in history. It is not to
be wondered at that many things of this kind should remain very obscure for the want of the
light of history, which in regard to these times is extremely deficient.
“Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It
seems to have been so from Isa_45:14.” - Secker.
Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib.
Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there-upon
obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were
delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking
this to be a very rational solution of the text.
3.GILL, “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 all their
afflictions; and besides they should call to mind past experiences of his goodness, to encourage
their faith in him, as to present help and assistance:
I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he
destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the
Red sea, when the Israelites passed safely through it; and the destruction of the former was to
make way for the salvation of the latter, and so said to be a ransom for them; see Pro_11:8,

29. Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of
Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of
Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans,
whereby the Jews had a respite, 2Ki_19:9 or rather to the overthrow of the Ethiopians in the
time of Asa, 2Ch_14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from
Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Isa_20:1 and the
Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all
their enemies, rather than they shall be destroyed, and therefore they need not fear.
4.HENRY, “They are his peculiar people, whom he has distinguished from others, and set
apart for himself: he has called them by name, as those he has a particular intimacy with and
concern for, and they are his, are appropriated to him and he has a special interest in them. 4.
He is their God in covenant (Isa_43:3): I am the Lord thy God, worshipped by thee and engaged
by promise to thee, the Holy One of Israel, the God of Israel; for the true God is a holy one, and
holiness becomes his house. And upon all these accounts he might justly say, Fear not
(Isa_43:1), and again Isa_43:5, Fear not. Those that have God for them need not fear who or
what can be against them.
5.JAMISON, “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, Gen_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.
6.K&D, “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 thy God; (I) the
Holy One of Israel, thy Saviour: I give up Egypt as a ransom for thee, Ethiopia and Seba in thy
stead. Because thou art dear in my eyes, highly esteemed, and I loved thee; I give up men in
thy stead, and peoples for thy life.” Both “Jehovah” and “the Holy One of Israel” are in
apposition to “I” ('anı̄), the force of which is continued in the second clause. The preterite nathattı̄
(I have given), as the words “I will give” in Isa_43:4 clearly show, states a fact which as yet is
only completed so far as the purpose is concerned. “A ransom:” kopher (λύτρον) is literally the
covering - the person making the payment. ‫א‬ ָ‫ב‬ ְ‫ס‬ is the land of Meroë, which is enclosed between
the White and Blue Nile, the present Dâr Sennâr, district of Sennâr (Sen-ârti, i.e., island of