Isaiah 43:13

he wild beasts, the serpents, the ostriches, and other animals that haunt those arid regions, shall be sensible of the blessing, and shall break forth into thanksgiving and praises to him for the unusual refreshment which they receive from his so plentifully watering the sandy wastes of Arabia Deserta, for the benefit of his people passing through them. Verse 22 But thou hast not called upon me - The connection is: But thou, Israel, whom I have chosen, whom I have formed for myself to be my witness against the false gods of the nations; even thou hast revolted from me, hast neglected my worship, and hast been perpetually running after strange gods. The emphasis of this and the following parts of the sentence, on which the sense depends, is laid on the words Me, on My Account, etc. The Jews were diligent in performing the external services of religion; in offering prayers, incense, sacrifices, oblations; but their prayers were not offered with faith; and their oblations were made more frequently to their idols than to the God of their fathers. The Hebrew idiom excludes with a general negative, in a comparative sense, one of two objects opposed to one another: thus, "I will have mercy, and not sacrifice," Hos 6:6. "For I spoke not to your fathers, nor commanded them, concerning burnt-offerings or sacrifices; but this thing I commanded them, saying, Obey my voice," Jer 7:22, Jer 7:23. And the meaning of this place of Isaiah seems to be much the same with that of Amos; who however has explained at large both parts of the comparison, and specified the false service opposed to the true: - "Have ye offered unto me sacrifices and offerings, In the wilderness forty years, O house of Israel? Nay, but you have borne the tabernacle of your Moloch, And Chiun, your images; The star of your god, which you made to yourselves." Amo 5:25, Amo 5:26. But thou hast been weary of me, O Israel "Neither on my account hast thou lahoured, O Israel" - For כי יגעת ki yagata, the Septuagint and Vulgate read ויגעת veyagata. - Houbigant. The negative is repeated or referred to by the conjunction ו vau, as in many other places. See note on Isa 23:4. Verse 25 I, even I, am he - The original is extremely abrupt: אנכי אנכי הוא anochi anochi hu, "I, I, He." Is there any mystery in this form? Does it refer to a plurality of persons in the Godhead? For mine own sake - In the pardon of sin God can draw no reason but from his own infinite goodness. Verse 27 Thy first father hath sinned - On this Kimchi speaks well: "How can ye say that ye have not sinned, seeing your first father, Adam, sinned; and man hath sin impressed on him through natural generation?" Verse 28 I have profaned the princes of the sanctuary "Thy princes have profaned my sanctuary" - Instead of ואחלל שרי vaachallel sarey, read ויחללו שריך vayechalelu sareycha. So the Syriac and Septuagint, και εμιαναν οἱ αρχοντες τα ἁγια μου, "the rulers have defiled my holy things." קדשי kodshi, Houbigant. Οἱ αρχοντες σου, "thy rulers, "MSS. Pachom. and 1. D. 2 and Marchal. To reproaches "To reproach" - לגדופה ligeduphah, in the singular number; so an ancient MS. and the Septuagint, Syriac, and Vulgate. And, alas! what a curse do they still bear, and what reproach do they still suffer! No national crimes have ever equalled those of the Jewish nation, for no nation ever had such privileges to neglect, despise, sin against. When shall this severity of God towards this people have an end? Answ. Whenever, with one heart, they turn to him, and receive the doctrine of the Lord Jesus; and not till then. Introduction This chapter, besides promises of redemption, of the effusion of the Spirit, and success of the Gospel, Isa 44:1-5, sets forth, in a very sublime manner, the supreme power and foreknowledge, and absolute eternity, of the one true God; and exposes the folly and absurdity of idolatry with admirable force and elegance, Isa 44:6-20. And to show that the knowledge of future events belongs only to Jehovah, whom all creation is again called to adore for the deliverance and reconciliation granted to his people, Isa 44:21-23, the prophet concludes with setting in a very strong point of view the absolute impotence of every thing considered great and insurmountable in the sight of men, when standing in the way of the Divine counsel; and mentions the future deliverer of the Jewish nation expressly by name, nearly two hundred years before his birth, Isa 44:24-28. Verse 20 He feedeth on ashes - He feedeth on that which affordeth no nourishment; a proverbial expression for using ineffectual means, and bestowing labor to no purpose. In the same sense Hosea says, "Ephraim feedeth on wind." Hos 12:1. Verse 22 I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins "I have made thy transgressions vanish away like a cloud, and thy sins like a vapor" - Longinus admired the sublimity of the sentiment, as well as the harmony of the numbers, in the following sentence of Demosthenes: Τουτο το ψηφισμα τον τοτε τῃ πολει τερισταντα κινδυνον παρελθειν εποιησεν ὡσπερ νεφος. "This decree made the danger then hanging over the city pass away like a cloud." Probably Isaiah alludes here to the smoke rising up from the sin-offering, dispersed speedily by the wind. and rendered invisible. He who offered his sacriflce aright was as sure that the sin for which he offered it was blotted out, as that the smoke of the sacrifice was dispersed by the wind, and was no longer discernible. Verse 24 By myself - Thirteen MSS., six ancient, confirm the reading of the Keri, מאתי meittai. Verse 27 That saith to the deep, Be dry "Who saith to the deep, Be thou wasted" - Cyrus took Babylon by laying the bed of the Euphrates dry, and leading his army into the city by night through the empty channel of the river. This remarkable circumstance, in which the event so exactly corresponded with the prophecy, was also noted by Jeremiah, Jer 50:38; Jer 51:36. "A drought shall be upon her waters, and they shall be dried up: - I will lay her sea dry And I will scorch up her springs." It is proper here to give some account of the means and method lay which the stratagem of Cyrus was effected. The Euphrates in the middle of the summer, from the melting of the snows on the mountains of Armenia, like the Nile, overflows the country. In order to diminish the inundation, and to carry off the waters, two canals were made by Nebuchadnezzar a hundred miles above the city; the first on the eastern side called Naharmalca, or the Royal River, by which the Euphrates was let into the Tigris; the other on the western side, called Pallacopas, or Naharaga, (נהר אגם nahar agam, The river of the pool), by which the redundant waters were carried into a vast lake, forty miles square, contrived, not only to lessen the inundation, but for a reservoir, with sluices, to water the barren country on the Arabian side. Cyrus, by turning the whole river into the lake by the Pallacopas, laid the channel, where it ran through the city, almost dry; so that his army entered it, both above and below, by the bed of the river, the water not reaching above the middle of the thigh. By the great quantity-of water let into the lake, the sluices and dams were destroyed; and being never repaired afterwards, the waters spread over the whole country below, and reduced it to a morass, in which the river is lost. Ingens modo et navigabilis, inde tenuis rivus, despectus emoritur; et nusquam manifesto exitit effluit, ut alii omnes, sed deficit. "And thus a navigable river has been totally lost, it having no exit from this morass. No wonder then that the geographical face of this country is completely changed;" Mela Jer 3:8; Herod. 1:186, 190; Xenophon, Cyrop. vii.; Arrian vii. Verse 28 That saith of Cyrus, He is my shepherd "Who saith to Cyrus, Thou art my shepherd" - Pastor meus es; Vulg. The true reading seems to be רעי אתה roi attah; the word אתה attah, has probably been dropped out of the text. The same word is lost out of the text, Psa 119:57. It is supplied in the Septuagint by the word ει, thou art. Saying to Jerusalem - For ולאמר velemor, the Septuagint and Vulgate read האומר haomer. And to the temple - ולהיכל uleheychal, as לירושלם lirushalayim, before; the preposition is necessary, and the Vulgate seems to read so. - Houbigant. That saith of Cyrus, He is, or thou art, my shepherd - Saying to Jerusalem, "Thou shalt be built;" and to the Temple, "Thy foundation shall be laid." - There is a remarkable beauty and propriety in this verse. 1. Cyrus is called God's shepherd. Shepherd was an epithet which Cyrus took to himself; and what he gave to all good kings. 2. This Cyrus should say to the temple: "Thy foundation shall be laid." Not - thou shalt be built. The fact is, only the foundation was laid in the days of Cyrus, the Ammonites having prevented the building; nor was it resumed till the second year of Darius, one of his successors. There is often a precision in the expressions of the prophets which is as honorable to truth, as it is unnoticed by careless readers. Verse 2 Jesurun - Jeshurun means Israel. This name was given to that people by Moses, Deu 32:15; Deu 33:5, Deu 33:26. The most probable account of it seems to be that in which the Jewish commentators agree; namely, that it is derived from ישר yashar, and signifies upright. In the same manner, Israel, as a people, is called משלם meshullam, perfect, Isa 42:19, They were taught of God, and abundantly furnished with the means of rectitude and perfection in his service and worship. Grotius thinks that ישרון yeshurun is a diminutive of ישראל yishrael, Israel; expressing peculiar fondness and affection; Ισραηλιδιον, O little Israel. Verse 4 They shall spring up as among the grass "They shall spring up as the grass among the waters" - בבין חציר bebeyn chatsir, "They shall spring up to the midst of, or rather, in among, the grass. "This cannot be right: eleven MSS., and thirteen editions, have כבין kebeyn, or כבן keben. Twenty-four MSS. read it without the י yod, בבן beben, in the son of the grass; and so reads the Chaldee; בבן beben, in the son of the grass. Twenty-four MSS. of Dr. Kennicott's, thirty-three of De Rossi's, and one of my own, with six editions, have this reading. The Syriac, מבין mibbeyn. The true reading is in all probability כבין kebeyn; and the word מים mayim, which should have followed it, is lost out of the text: but it is happily supplied by the Septuagint, ὡς ανα μεσον ὑδατος, as among the water "In every place where there is water, there is always grass; for water makes every thing grow in the east." Sir John Chardin's note on 1Kgs 17:5. Harmer's Observations 1:64. Verse 5 Shall call himself "Shall be called" - Passive, יקרא yikkare; κληθησεται, Symmachus. Another shall subscribe with his hand unto the Lord "This shall inscribe his hand to Jehovah" - Και ἑτερος επιγραψει χειρι (χειρα, Ag., Sym.) αυτου, Του Θεου ειμι· "And another shall write upon his hand, I belong to God." - Sept. They seem to have read here, as before, ליהוה אני laihovah ani, I belong to Jehovah. But the repetition of the same phrase without any variation is not elegant. However, they seem to have understood it rightly, as an allusion to the marks, which were made by punctures rendered indelible, by fire or by staining, upon the hand or some other part of the body, signifying the state or character of the person, and to whom he belonged. The slave was marked with the name of his master, the soldier, of his commander; the idolater, with the name or ensign of his god: Στιγματα επιγραφομενα δια των στρατευομενων εν ταις χερσιν· "Punctural inscriptions made by the soldiers on their hands." Aetius apud Turnebum Advers. Isa 24:12. Victuris in cute punctis milites scripti et matriculis inserti jurare solent. "The soldiers having indelible inscriptions on their skin, and inserted in the muster-rolls, are accustomed to make oath." Vigetius, Isa 2:6. And the Christians seem to have imitated this practice, by what Procopius says on this place of Isaiah: Το δε ΤΗ ΧΕΙΡΙ, δια το στιζειν ισως πολλους επι καρπων, η βραχιονων, η του σταυρου σημειον, η την Χριστου προσηγοριαν. "Because many marked their wrists, or their arms, with the sign of the cross, or with the name of Christ." See Rev 20:4; Spencer, De Leg. Hebr. lib. ii., cap. 20. Verse 7 Let them show unto them "Let them declare unto us" - For למו lamo, unto them, the Chaldee reads לנו lanu, unto us The Septuagint read לכם lachem, unto you; which is preferable to the reading of the text. But למו lamo,

A Challenge to Idolaters. ( b. c. 708.) 8 Bring forth the blind people that have eyes, and the deaf that have ears. 9 Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. 10 Ye are my witnesses, saith the Lord , and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. 11 I, even I, am the Lord ; and beside me there is no saviour. 12 I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord , that I am God. 13 Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? God here challenges the worshippers of idols to produce such proofs of the divinity of their false gods as even this very instance (to go no further) of the redemption of the Jews out of Babylon furnished the people of Israel with, to prove that their God is the true and living God, and he only. I. The patrons of idolatry are here called to appear, and say what they have to say in defence of their idols, v. 8, 9 . Their gods have eyes and see not, ears and hear not, and those that make them and trust in them are like unto them; so David had said ( Ps. cxv. 8 ), to which the prophet seems here to refer when he calls idolaters blind people that have eyes, and deaf people that have ears. They have the shape, capacities, and faculties, of men; but they are, in effect, destitute of reason and common sense, or they would never worship gods of their own making. " Let all the nations therefore be gathered together, let them help one another, and with a combined force plead the cause of their dunghill gods; and, if they have nothing to say in their own justification, let them hear what the God of Israel has to say for their conviction and confutation." II. God's witnesses are subpoenaed, or summoned to appear, and give in evidence for him ( v. 10 ): " You, O Israelites! all you that are called by my name, you are all my witnesses, and so is my servant whom I have chosen. " It was Christ himself that was so described ( ch. xlii. 1 ), My servant and my elect. Observe, 1. All the prophets that testified to Christ, and Christ himself, the great prophet, are here appealed to as God's witnesses. (1.) God's people are witnesses for him, and can attest, upon their own knowledge and experience, concerning the power of his grace, the sweetness of his comforts, the tenderness of his providence, and the truth of his promise. They will be forward to witness for him that he is gracious and that no word of his has fallen to the ground. (2.) His prophets are in a particular manner witnesses for him, with whom his secret is, and who know more of him than others do. But the Messiah especially is given to be a witness for him to the people; having lain in his bosom from eternity, he has declared him. Now, 2. Let us see what the point is which these witnesses are called to prove ( v. 12 ): You are my witnesses, saith the Lord, that I am God. Note, Those who do themselves acknowledge that the Lord is God should be ready to testify what they know of him to others, that they also may be brought to the acknowledgement of it. I believed, therefore have I spoken. Particularly, "Since you cannot but know, and believe, and understand, you must be ready to bear record, (1.) That I am he, the only true God, that I am a being self-existent and self-sufficient; I am he whom you are to fear, and worship, and trust in. Nay ( v. 13 ), before the day was (before the first day of time, before the creation of the light, and, consequently, from eternity) I am he. " The idols were but of yesterday, new gods that came newly up ( Deut. xxxii. 17 ); but the God of Israel was from everlasting. (2.) That there was no God formed before me, nor shall be after me. The idols were gods formed ( dii facti—made gods, or rather fictitii—fictitious ); by nature they were no gods, Gal. iv. 8 . But God has a being from eternity, yea, and a religion in this world before there were either idols or idolaters (truth is more ancient than error); and he will have a being to eternity, and will be worshipped and glorified when idols are famished and abolished and idolatry shall be no more. True religion will keep its ground, and survive all opposition and competition. Great is the truth, and will prevail. (3.) That I, even I, am the Lord, the great Jehovah, who is, and was, and is to come; and besides me there is no Saviour, v. 11 . See what it is that the great God glories in, not so much that he is the only ruler as that he is the only Saviour; for he delights to do good: he is the Saviour of all men, 1 Tim. iv. 10 . 3. Let us see what the proofs are which are produced for the confirmation of this point. It appears, (1.) That the Lord is God, by two proofs: [1.] He has an infinite and infallible knowledge, as is evident from the predictions of his word ( v. 12 ): " I have declared and I have shown that which has without fail come to pass; nay, I never declared nor showed any thing but it has been accomplished. I showed when there was no strange god among you, that is, when you pretended not to consult any oracles but mine, nor to have any prophets but mine." It is said, when they came out of Egypt, that the Lord alone did lead him, and there was no strange god with him. [2.] He has an infinite and irresistible power, as is evident from the performances of his providence. He pleads not only, I have shown, but, I have saved, not only foretold what none else could foresee, but done what none else could do; for ( v. 13 ), " None can deliver out of my hand those whom I will punish; not only no man can, but none of all the gods of the heathen can protect." It is therefore a fearful thing to fall into the hands of the living God, because there is no getting out of them again. "I will work what I have designed, both in mercy and judgment, and who shall either oppose or retard it?" (2.) That the gods of the heathen, who are rivals with him, are not only inferior to him, but no gods at all, which is proved ( v. 9 ) by a challenge: Who among them can declare this that I now declare? Who can foretel things to come? Nay, which of them can show us former things? ch. xli. 22 . They cannot so much as inspire an historian, much less a prophet. They are challenged to join issue upon this: Let them bring forth their witnesses, to prove their omniscience and omnipotence. And, [1.] If they do prove them, they shall be justified, the idols in demanding homage and the idolaters in paying it. [2.] If they do not prove them, let them say, It is truth; let them own the true God, and receive the truth concerning him, that he is God alone. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion.

Yea - Before all time; from all eternity, I am God.