Исаија 43:9 Коментар

The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are, I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it (Isa 43:1-7). II. A challenge to idols to vie with the omniscience and omnipotence of God (Isa 43:8-13). III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt (Isa 43:14-21). IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy (Isa 43:22-28).

INTRODUCTION TO ISAIAH 43 Is this chapter the Lord comforts his own people, under their afflictions, with many precious promises; asserts his deity against the idols of the nations; promises deliverance from Babylon, and a greater redemption than that; one branch of which is forgiveness of sin; and closes the chapter with a prediction of the destruction of the Jews by the Romans, for their iniquities. The Lord claims his interest in his people, not only on the foot of creation, but of redemption and calling, and promises them his presence in the midst of afflictions, Isa 43:1, puts them in mind of what he had done for them; and assures them of future layouts, as the effect of his unchangeable love to them, Isa 43:3 and promises the conversion of their seed and offspring in the several parts of the world, Isa 43:5 then challenges the Heathen nations to give such proofs of the deity of their idols as he was capable of giving of his, as his people were witnesses, taken from his eternity and immutability, as the alone Jehovah, and from his omniscience and omnipotence, Isa 43:8, after which the destruction of Babylon is prophesied of, and the redemption of his people out of it; which they are encouraged to believe from his being Jehovah, their Sanctifier, Creator, and King; and from what he had done formerly for them, when he brought them out of Egypt, Isa 43:14, and which yet was not to be mentioned or remembered, in comparison of what he would do in the world, a new thing, redemption by the Messiah, and the conversion of the Gentiles to the glory of his grace, Isa 43:18, the sins of omission and commission the people of God had been guilty of are mentioned, which are freely pardoned for Christ's sake, Isa 43:22 when the body and bulk of the Jewish nation were given up to destruction, because of their sins, Isa 43:26.

Ye are my witnesses, saith the Lord,.... The people of Israel, who could testify that the Lord had foretold their affliction in Egypt, their coming from thence, and settling in the land of Canaan, many hundreds of years before they came to pass, and which were exactly fulfilled; and so the apostles of Christ, and ministers of the word, and all Christian people in all nations, are witnesses of the prophecies concerning Christ, his birth, miracles, obedience, sufferings, death, resurrection, ascension to heaven, and session at the right hand of God, all which are exactly accomplished, Act 1:8, and my servant whom I have chosen; meaning either the Prophet Isaiah, or the prophets in general; or rather the Messiah. So the Targum, "and my servant the Messiah, in whom I am well pleased;'' and who is called the faithful witness, Rev 1:5, and to whom the characters of a servant, and the Lord's chosen, well agree, Isa 42:1, that ye may know and believe me, and understand that I am he; by which testimonies and evident proofs of deity, from the prediction of future events, and the accomplishment of them, you may have a competent knowledge, a firm persuasion, and a clear perception of this important truth, that the God of Israel, and of all true Christians, is the one only Lord God: before me there was no God formed, neither shall there be after me; intimating that idols were formed by the hands of men, and yet none of these were formed before him, and therefore could make no pretensions to deity, or to an equality with him; nor should any be formed afterwards, that could be put in competition with him. In short, the sense is, there is no other god beside him; as the Targum, Septuagint, and Arabic versions render it.

If they seemed to have the eyes of the soul and a human mind, they were still nonetheless blind to the deceit of idolatry. But what then happened to them provides the basis for Isaiah’s message. For the former blind and deaf were gathered together into the church of God even as the rulers of the nations opposed the people of God. The prophet is amazed and tries to make sense of the prophecy that he is speaking, and so he calls out, saying, “Who can announce these things?”

(Verses 8-9) Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations gather together, and let the peoples be assembled. Who among you will declare this, and show us former things? Let them bring their witnesses to justify them, and let them hear and say, 'It is true.' LXX: Bring out the people who are blind, yet have eyes, who are deaf, yet have ears. All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, 'It is true.' Let them bring their witnesses, and let them be justified, and let them hear and speak the truth. And what follows: Educate the blind people, who have eyes; the deaf, who have ears; many people think that it is said about the Gentile people, who began to hear and see through the teaching of the Apostles. But we should also understand this about the dispersed Israel, who was called by the Apostles and believed first; to whom Paul also speaks: It was necessary for the word of God to be preached to you first (Acts 13:46). And the Lord Himself in the Gospel: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, it follows: all the nations are gathered together, and the tribes are assembled, that is, with the people who believed from the Jews, so that there may be a dual calling, of circumcision and of uncircumcision. But what is said, 'Bring forth, O Lord, the word is spoken to the Son.' Or, according to the Septuagint, the Father speaks to the Son, that He may bring forth His blind and deaf people, and join them to the nations, and make many leaders of the Church from them. And the prophet marvels that no one among the nations could have known these things in advance, nor could they have known the plans of God; but only His people who have received the Law and had prophets: For God is known in Judea, His name is great in Israel (Ps. LXX, 1).

All the nations. Here he excludes the sharing of divinity. And first, he shows the falsehood of other gods by the manner of a judgment, setting out the consensus of the nations in idolatry: assembled together, in one error: they are all gone aside (Ps 14:3); seeking a sign of divinity: who among you, that is, which of your gods; or this is said to the idols; and he seeks testimony: let them bring forth their witnesses, let them be justified, that is, let them justly be called gods; and let the witnesses hear, future things from them, and say, testimony for you, above: there is none that shows, nor that foretells (Isa 41:26). Second, he shows the truth of his own divinity, and first, as to knowledge, second, as to power: you are my witnesses (Isa 43:12).

The leading men, discrediting Jeremiah's prophecy, carry the people into Egypt, Jer 43:1-7. Jeremiah, by a type, foretells the conquest of Egypt by Nebuchadnezzar, Jer 43:8-13. This mode of conveying instruction by actions was very expressive, and frequently practiced by the prophets. The image of Nebuchadnezzar arraying himself with Egypt, as a shepherd puts on his garment, is very noble. Egypt at this time contended with Babylon for the empire of the east; yet this mighty kingdom, when God appoints the revolution, shifts its owner with as much ease as a shepherd removes his tent or garment, which the new proprietor has only to spread over him. See Jer 43:12.

Who among them - Seven MSS., three ancient, and the first edition, 1486, with the Syriac and Vulgate, read בכם bechem, who among you, the present reading is preferable.

A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD (Isa 42:25), HE WILL DELIVER AND RESTORE THEM. (Isa. 43:1-28) 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" (Pe1 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 45:3-4; Exo 32:1; Exo 33:12; Joh 10:3).

who . . . can declare this--who among the idolatrous soothsayers hath predicted this; that is, as to Cyrus being the deliverer of Israel? former--predictions, as in Isa 42:9 [MAURER]. Or, things that shall first come to pass (see on Isa 41:21-22) [BARNES]. let them bring forth their witnesses--as I do mine (Isa 43:10). justified--declared veracious in their pretended prophecies. or--rather, "and"; let men hear their prediction and say, from the event, It is verified (see on Isa 41:26).

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 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 ועתּה 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 כּי 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).