Chapter 43

1 The Lord comforteth the church with his promises. 8 He appealeth to the people for witness of his omnipotency. 14 He foretelleth them the destruction of Babylon, 18 and his wonderful deliverance of his people. 22 He reproveth the people as inexcusable.

1. But now. For the setting see on ch. 40:1. The threatenings and reproofs of the closing verses of the preceding chapter are now placed in contrast with promises of hope. Judgment is followed by mercy; God’s love is greater than His wrath. “In all their affliction he was afflicted” (ch. 63:9). In spite of their transgressions He loved them still and desired nothing more than to have them return wholeheartedly to Him.

That created thee. See on ch. 40:12, 26, 28. God had created Israel, as a nation, to be an honor to His name (vs. 7, 21). In this they had thus far failed, but God sought to impress upon them that they were still His people, called by His name, and ordained to be His special representatives and witnesses among men (chs. 43:10; 44:8).

Fear not. See on ch. 41:10.

Called thee. See on Gen. 32:28.

2. Through the waters. Even when they found themselves in the most dire straits, God’s people had the assurance that He would be with them to sustain and to save. They were not promised freedom from trouble and affliction, but comfort and eventual deliverance. Various times Israel had passed “through fire and through water,” but God saved them (Ps. 66:12; cf. Isa. 8:7, 8). “Many are the afflictions of the righteous: but the Lord delivereth him out of them all” (Ps. 34:19; cf. vs. 17, 18). In Scripture, water and fire often appear as purifying agents (Num. 8:7; Job 23:10; cf. 2 Peter 3:5–7).

3. Holy One. See on ch. 40:25.

Ethiopia and Seba. See on Gen. 10:6, 7. Some have suggested that this verse refers to the transfer of Egypt, Ethiopia, and Seba into the hands of Persia in return for her liberation of the Jews from Babylonian captivity. Cyrus issued the first decree permitting the Jews to leave Babylon and rebuild their Temple (2 Chron. 36:22, 23; Ezra 1:2–4), and his son Cambyses conquered Egypt (see Vol. III, p. 326). The dominant thought here is the preciousness of Israel in the eyes of the Lord. See also Eze. 29:18, 19.

4. I have loved thee. See Deut. 7:7, 8. Because of His love for Israel God will do anything needful for them. In Moses’ day this love was demonstrated by deliverance from Pharaoh, and in Isaiah’s day, by deliverance from Sennacherib. God’s love for Israel was without partiality, for God is no “respecter of persons” (Acts 10:34). It is not nationality, but character, that counts with God (Acts 10:35).

5. From the east. These words had a partial fulfillment in the return of the Jews from Babylonian captivity. They were to have a further fulfillment in the ingathering of the faithful from all parts of the world during the Christian Era (see pp. 35, 36). Their complete fulfillment will be only when the righteous are gathered from the four corners of the earth at the time of Christ’s return (Matt. 8:11; 24:31; Luke 13:29).

6. Keep not back. In poetic language Isaiah continues his picture of the conversion of men from all nations. The Dead Sea scroll 1QIs reads instead of “my sons” and “my daughters,” “your sons” and “your daughters.”

7. Called by my name. And, therefore, belonging to God. This includes Gentiles as well as Jews, for they are “fellowheirs” (Eph. 3:6), called to be “a chosen generation” to “shew forth the praises of him” who called them “out of darkness into his marvelous light” (1 Peter 2:9). Compare Acts 11:26; James 2:7.

8. The blind. See on chs. 6:9, 10; 42:7, 18–20. The people of earth, heretofore “blind” and “deaf” to spiritual things, are summoned to examine evidence that the Lord is the true God, and to decide for or against truth (ch. 43:9).

9. All the nations. The nations of earth are summoned to present their case before the court of the universe. They are to have an opportunity to vindicate themselves, but failing this, they are called to acknowledge that the Lord is God and that His ways are truth. Henceforth there will be no excuse for blindness (see v. 8).

10. My witnesses. See pp. 26–29. All who acknowledge God (v. 9) are commissioned to bear witness concerning Him before the world. God has given many proofs of His divine wisdom and power, as in Egypt (Ex. 3:12–15), and on Mt. Carmel (1 Kings 18:36–39). In a special way in ancient times the Jews were to be God’s witnesses. As a nation they were to be a living testimony that the Lord is God. The remnant in Jerusalem after Sennacherib’s invasion was, to the world of that day, a testimony of God’s love for His people and His power to deliver them. Even today, though no longer God’s chosen people, the Jewish nation is a striking testimony that God’s word is true. The church today has a role similar to that of Israel in ancient times (see 1 Peter 2:9).

11. Beside me. In Moses’ day God saved His people from the power of Egypt, and in Isaiah’s day, from the power of Assyria. Through all ages He has saved them from the power of sin. When Jesus came into the world He came for the express purpose of saving “his people from their sins” (Matt. 1:21). There is no other means of salvation (Acts 4:12).

12. No strange god. That is, no idol (Deut. 32:16; Isa. 42:8; 44:10; Jer. 3:13). When Israel served strange gods the Lord could not manifest His power in their behalf. He had foretold that He would bring His people into the Promised Land, save them from the hand of their enemies, and bring them back from Babylonian captivity. No strange god could have made these predictions. In all these things the children of Israel were witnesses to God’s foreknowledge and faithfulness.

13. Who shall let it? In contemporary English, “Who shall hinder it?” Who among men can hinder God? He carries out His own purposes regardless of men. When Assyria attempted to destroy Judah, against God’s will, God destroyed their besieging forces (chs. 14:24–27; 37:33–36).

14. Your redeemer. See on v. 11.

Holy One. See on ch. 40:25.

I have sent to Babylon. Isaiah herewith foretells the Babylonian captivity a century in advance. In the certain knowledge of what is to be, God speaks of future events as if they were already accomplished (see Vol. I, p. 27). He has demonstrated His power in the saving of His people from the hands of Sennacherib; now He foretells relationships between His people and Babylon. Lest the Babylonians consider their conquest of Judah an evidence of the superiority of their gods over the God of Israel, He foretells the event and declares it to be in fulfillment of His eternal purpose (see ch. 10:5–15).

Nobles. Heb. barichim. This word should be rendered “fugitives.”

Whose cry is in the ships. The meaning of the Hebrew thus translated is obscure. The LXX reads “shall be bound in fetters,” and the Vulgate, “in their gallant ships.” The RSV renders the entire clause, “the shouting of the Chaldeans will be turned to lamentations.”

15. Your King. God was King of Israel under the theocracy (Ex. 15:18; Ps. 10:16; 29:10; 146:10; Isa. 44:6; Rev. 11:15). His outstanding attributes are here set forth: His character, the Holy One; His power, the Creator; and His authority, King.

16. A way in the sea. An allusion to the crossing of the Red Sea (Ex. 14:16; Ps. 77:19). As God had displayed His mighty power in delivering His people from Egyptian bondage, so He would yet display His power in delivering them from Babylon. The same power is available today to deliver men from captivity to sin.

17. The army and the power. Literally, “a power, a great one.”

Quenched as tow. That is, “as a [flax] wick” (see on ch. 42:3). At the Red Sea the Egyptian armies were extinguished like the flame of a wick. The highway of deliverance for God’s people became for the armies of Pharaoh a way of death.

18. Remember ye not. God had done great things for His people in ages past, but these would be small in comparison with what He would do for them in the future.

19. Rivers in the desert. Probably an allusion to the stream that followed Israel in the wilderness (see Ex. 17:6; Num. 20:8; Ps. 78:15, 16; 1 Cor. 10:4). Here the prophet’s vision is carried forward to the great work God will accomplish in bringing the message of His grace to lands now dry and barren (see on Eze. 47:1, 8, 9; see pp. 27–30, 35; see also Isa. 35:6, 7; 41:18; 44:3). The crossing of the desert was as truly a miracle as the crossing of the Red Sea. God’s power is no less today. As God opened a way to the earthly Canaan, so He will also open one to the heavenly Canaan.

20. The beast of the field. The picture is highly figurative, attributing to wild animals the emotions and attitudes of men. The entire face of the wilderness was to be transformed. Beautiful gardens would replace the burning sands; flourishing pastures and fertile fields would replace desolate wastes; and the wild creatures of the desert would rejoice in the remarkable transformation. These glorious results were to follow the proclamation of the gospel in the spiritually desolate regions of earth.

21. I formed for myself. See Deut. 7:7, 8; cf. Eze. 16:1–14.

22. Weary of me. Without the care and blessing of God Israel would never have become a nation (v. 21), but the people did not appreciate what God had done for them (see Deut. 6:10–12; 8:7–18; Isa. 5:1–7; Eze. 16:15; Hosea 2:5–9). They became absorbed in the things of earth and ceased to have an interest in the things of God.

23. Caused thee to serve. Or, “burdened you” (RSV). Compare Isa. 1:11, 12; Mal. 2:13. God’s requirements had not been burdensome. What the Lord asked His people to do was for their benefit, not His. He had not ordained the ritual law for His good, but for theirs, in order that they might understand the way of salvation more perfectly.

24. Made me to serve. Or, “burdened me” (RSV). Because man sinned, Christ must leave heaven and take “upon him the form of a servant” (Phil. 2:7). It was our sins that caused the King of glory to become a servant among men. God’s requirements had been reasonable, and were all for the good of men, but they had been unwilling to do their part. God was utterly weary of their hypocritical pretense at worship (Isa. 1:13, 14).

25. Blotteth out. Isaiah clearly sets forth Christ as man’s Saviour from sin. It is He who forgives men their sins. Divine forgiveness is not merely a legal transaction that wipes from the record the sins of the past, but a transforming power that eradicates sin from the life. By blotting out transgression God transforms sinners into saints. He thus effectually brings an end to sin. The doctrine of atonement for sin is clearly set forth in the OT as well as in the NT.

Not remember thy sins. Compare Isa. 1:18; Micah 7:19. That is, once they are confessed, forsaken, and forgiven. God treats a repentant sinner as if he had never sinned (see Eze. 18:20, 21). Christ’s words to the woman taken in sin are for all: “Neither do I condemn thee: go, and sin no more” (John 8:11).

26. Put me in remembrance. Compare Isa. 1:18; Heb. 4:16. The passage may be paraphrased: Set before me your righteous deeds, if you can, that you might be justified thereby. If you have anything good to say in your behalf, say it; I will gladly acquit you of your record of sin if your deeds are such that they will justify you.

Let us plead. In contemporary legal phraseology Isaiah hales the people of Israel before the bar of divine justice.

27. Thy first father. That is, Adam, the father of the human race, since whose time sin has been in the world.

Thy teachers. That is, the leaders of the people.

28. Therefore I have profaned. Judgment had fallen upon the people of Judah because of their transgressions. The heathen had bitterly reproached them when the armies of Sennacherib surrounded Jerusalem (chs. 36:4–20; 37:10–13).

Ellen G. White comments

1–28TM 96

1     DA 327, 479; ML 184; TM 516

1–3DA 382

1–4MH 122; PK 723

2     PK 512

4     DA 327

5     MH 123

8–139T 137

10   CT 243; FE 214; GW 13; MYP 200; LS 209; 5T 367; 7T 138

10–12AA 10

12   COL 299; DA 347; Ed 308; MH 100; 6T 444

19, 20  6T 86

21   Ed 174; PK 500

22   8T 275

25   GC 483; MH 123; 1T 543

25, 26  PK 723; TM 520