Isaiah 43:1

There is a dramatic change in this chapter from the severe rebukes and denunciations of Israel in Isaiah 42, where Israel appears as the blind and deaf servant, to the glorious comfort promised the people of God in this chapter. Many Christians have made this chapter their favorite of the whole prophecy of Isaiah.

However, it should never be overlooked that the blind and deaf servant (the physical Israel, the old Israel, the fleshly Israel) also appears in the last two verses of this chapter. Therefore, the words here are addressed, first to the New Israel, the True Israel, the Spiritual Israel; and then, in the last two verses, the address changes back to the prophecy regarding the former Israel.

There is, however, an almost universal misunderstanding of these first seven verses; and many commentators mistakenly apply them to the old physical Israel, the historical Jews, to which these particular verses have no reference at all.

These precious promises are not in any sense whatever applicable to the rebellious, wicked Israelites, who, as Isaiah wrote this, were still pursuing an exceedingly evil path of sin and rebellion against God. The horrible reign of Manasseh is the only proof of this fact that is needed.

There is no excuse whatever for the high handed manner in which alleged "scholars" have preempted these verses and interpreted them as promises to fleshly Israel, "purely through God's grace, and with no regard whatever to the evil character of that fleshly Israel." Yes indeed, God's grace is wonderful; but it is not that wonderful!. The basic fact of all holy religion is that there must be on the part of the people whom God will save, "A true holiness (sanctification) without which no man shall see God" (Hebrews 12:14, KJV).

In the previous chapter here, Isaiah made it very clear that there are "two Israels"; and the very first necessity here is to determine which of the two was addressed by these marvelous promises of comfort, security, blessing, and salvation.

Isaiah 43:1-7

"But now thus saith Jehovah who 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. 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 Jehovah thy God, the Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba in thy stead. Since thou hast been precious in my sight, and honorable, and I have loved thee; therefore will I give men in thy stead, and peoples instead of thy life. Fear not; for I am with thee; I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back; and bring my sons from far, and my daughters from the end of the earth; everyone that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made."

"The comfort and encouragement here (Isaiah 43:1-7) is to the pious."[1] Let it also be noted that the promises here are for "everyone that is called by" the name of God (Isaiah 43:7), a qualification that existed only centuries after Isaiah wrote and which pertains to God's children. Of course, the comfort here was not at all limited to people who would live in the times of the New Covenant; but the inclusion of such qualifications did have the utility of excluding the wicked from the promises of assurance and blessing given here. In the immediate foreground of these wonderful promises is God's projected return of his chosen people from Babylon. Let it never be forgotten, however, that God's "chosen people," from the very beginning never applied merely to people who were physically descended from Abraham, but always signified that "remnant" of the fleshly Israel who believed in God and tried faithfully to walk in God's ways. Jesus Christ elaborated this truth in John 8 in the New Testament.

The past tenses here: "I have redeemed thee; I have called thee by thy name, etc.," are verbs of prophetic certainty; and they have the same meaning as the future verbs: "I will bring thy seed from the east; I will be with thee, etc."

We believe that Adam Clarke was correct in his allegation that Isaiah 43:1 should read, "Called thee by my name," instead of "thy name." He wrote:

It seems from the seventh verse, and from the thing itself, that we should read, "I have called thee by my name," for this form of speech often occurs, but the other never![2]

Cheyne thought that this chapter teaches that, "All Israel shall be saved."[3] However, he must have overlooked Isaiah 43:28! His comment here is a fair example of the claims made by "faith only" and "grace only" advocates of a salvation totally unconnected with righteousness. It is precisely this type of antinomianism that has practically destroyed the Protestantism of the present century.

As Payne indicated, "The promise of release from exile is the theme here; but it is now widened and deepened."[4] This is true because: (a) the returnees are from all over the world, not merely from Babylon; (b) the promised redemption is an earmark of the new covenant; and (c) because of the emphasis upon God's love (Isaiah 43:3).

Kidner caught the spirit of this passage perfectly with this comment:

"These seven verses (Isaiah 43:1-7) eloquently detail the assurance that Christ gave his Church, that the Gates of hell shall not prevail against it. Fire, water, distances, peoples etc. can take no toll. Everyone will prevail whom God calls `mine.'"[5]

"I have given Egypt as thy ransom, Ethiopia and Seba in thy stead" (Isaiah 43:3). "This means that God granted to the Persians, beforehand, as a reward for their release of the captive Israel, the country of Egypt, and a portion of Ethiopia as additions to their empire."[6] There is a very good reason, however, behind the vigorous objections that some critical writers offer against this interpretation. As Rawlinson noted:

"Even the very latest dates assigned by skeptical critics to Second Isaiah (their imaginative author of this part of Isaiah) still makes this a very remarkable prophecy. Both Egypt and Ethiopia became part of Persia several years after Cyrus died, whose son Cambyses effected these conquests circa 527-526 B.C.[7]

In order, therefore, to challenge the undeniable evidence here of predictive prophecy; many scholars soften the meaning here to be a mere prediction that God will remove even mighty nations whenever it is necessary to preserve Israel. Of course, such a proposition is indeed true; but we believe there is a more specific thing mentioned here.

The certainty that this passage promises the return from Babylonian captivity must be accepted; "But it also certainly looks beyond to the gathering of all God's people who are called by God's name. That great ingathering was accomplished and will continue to be accomplished only under the Servant Jesus Christ, whom God appointed to the task."[8]