1A nyní - takto mluví Jahve, jenž tě, Jakube, stvořil, jenž tě, Izraeli, utvořil. Neboj se, vždyť jsem tě vykoupil, dal jsem ti tvé jméno: jsi můj. 2Půjdeš-li přes vody, budu s tebou a řeky tě nezaplaví. Projdeš-li ohněm, nebude tě to bolet a plamen tě nespálí. 3Vždyť jsem Jahve, tvůj Bůh, Svatý Izraele, tvůj zachránce. Jako výkupné za tebe jsem dal Egypt, Kuš a Sebu místo tebe. 4Vždyť ty znamenáš v mých očích mnoho, jsi cenný a já tě mám rád, a tak za tebe dávám lidi a národy jako výkupné za tvůj život. 5Neboj se, vždyť jsem s tebou, od východu přivedu nazpět tvé plémě a shromáždím tě od západu. 6Severu řeknu: Dávej! A Jihu: Nezadržuj! Přiveď mé syny z daleka a mé dcery od konce země, 7kohokoli, kdo se odvolává na mé jméno, ty, které jsem stvořil ke své slávě, které jsem vytvořil a které jsem udělal. 8Vyveď slepý lid, jenž má oči, a hluché, kteří mají uši. 9Ať se všechny národy shromáždí, ať se všechny národy spojí! Kdo z nich to vyhlásil a dal nám poznat dávné věci? Ať předvedou své svědky a ať se ospravedlní, aby byli slyšeni a aby se řeklo: To je pravda! 10Mí svědkové jste vy, Jahvův výrok, jste služebníkem, kterého jsem si vyvolil, abyste to věděli, abyste ve mne uvěřili a abyste pochopili, že jsem to já: přede mnou nebyl utvořen žádný bůh a žádný nebude po mně. 11Já, to já jsem Jahve a mimo mne není zachránce. 12Já jsem to zjevil, zachránil a oznámil, není cizincem ten, kdo je mezi vámi, vy jste mí svědkové, Jahvův výrok, a já jsem Bůh, 13ode vší věčnosti jím jsem; nikdo nemůže vyprostit z mé ruky, když jednám, kdo by mě od toho mohl odvrátit? 14Takto mluví Jahve, váš vykupitel, Svatý Izraele. Kohosi jsem kvůli vám poslal do Babylonu, způsobím, že spadnou všechny závory a Chaldejci promění své pokřiky v nářky. 15Jsem Jahve, váš Svatý, stvořitel Izraele, váš král. 16Takto mluví Jahve, jenž vytyčil cestu v moři, stezku v rozbouřených vodách, 17jenž vyvedl zároveň vůz i koně, vojsko i vynikající oddíl; ulehli a už nepovstali, zhasli, dohořeli jako knot. 18Už si nevzpomínejte na dávné události, už nemyslete na minulé věci, 19hle, udělám něco nového, už to vzchází, nepoznáváte to? Ano, vložím cestu do pouště a do stepi řeky. 20Budou mě uctívat divoká zvířata, šakalové a pštrosi, neboť jsem do pouště přivedl vodu a řeky do stepi, abych napojil svůj lid, svého vyvoleného. 21Lid, jejž jsem si vytvořil, bude ohlašovat mou chválu. 22Nevzýval jsi mě, Jakube, ano, nabažil ses mne, Izraeli. 23Nepřinášel jsi mi beránky jako celopal a neuctíval jsi mě svými obětmi. Nepodroboval jsem tě nekrvavým obětem, neunavoval jsem tě požadováním kadidla. 24Pro mne jsi nekupoval za stříbro puškvorec a nenasytil jsi mě tukem svých obětí. Ale svými hříchy jsi ze mne udělal otroka, unavil jsi mě svými proviněními. 25A já, já z ohledu na sebe smazávám tvé zločiny a už nebudu vzpomínat na tvá provinění. 26Osvěž mi paměť, a budeme soudit společně, sám si to spočti, aby ses ospravedlnil. 27Tvůj praotec zhřešil, tví mluvčí se proti mně vzbouřili. 28A tak jsem sesadil představené svatyně, vydal jsem Jakuba klatbě a Izraele urážkám.
Jamieson Fausset Brown Bible Commentary 1 A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD (
Ησ. 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 (
Ησ. 43:7,
Ησ. 43:15,
Ησ. 43:21;
Ησ. 44:2,
Ησ. 44:21,
Ησ. 44:24). So believers, "created in Christ Jesus" (
Εφεσ. 2:10), "a peculiar people" (
1Πέτ. 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
Ησ. 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
Ησ. 42:6;
Ησ. 48:12;
Ησ. 51:2, but designated as His own peculiar people (compare
Ησ. 45:3-
Ησ. 45:4;
Έξ. 32:1;
Έξ. 33:12;
Ιωάν. 10:3).
2 rivers . . . not overflow thee--so in passing Jordan, though at its "overflow," when its "swellings" were especially dangerous (
Ιησ. 3:15;
Ιερ. 12:5).
waters . . . fire--a proverbial phrase for the extremest perils (
Ψαλ. 66:12; also
Ψαλ. 138:7). Literally fulfilled at the Red Sea (
Έξ. 14:21-
Έξ. 14:22), and in the case of the three youths cast into the fiery furnace for conscience' sake (
Δαν. 3:25,
Δαν. 3:27).
3 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,
Γέν. 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
Ησ. 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.
4 Since--All along from the beginning; for there was never a time when Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious in My sight, honorable, and that I loved thee, I will give," &c. [MAURER]. GESENIUS, as English Version, takes "Since" to mean, "Inasmuch as." If the apodosis be as in English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting then first the love which He had from everlasting towards them (
Ιερ. 31:3;
Ωσ. 11:1); "honorable" and "loved," refer to outward marks of honor and love from God.
men . . . people--other nations for thee (so
Ησ. 43:3).
thy life--thy person.
5 (
Δευτ. 30:3).
seed--descendants scattered in all lands. VITRINGA understands it of the spiritual "seed" of the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps included, but not to the exclusion of the literal Israel's restoration (
Ιερ. 30:10-
Ιερ. 30:11;
Άμ. 9:9;
Ζαχ. 2:6-
Ζαχ. 2:13).
6 Give up--namely, My people.
sons . . . daughters--The feminine joined to the masculine expresses the complete totality of anything (
Ζαχ. 9:17).
7 called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father (
Ησ. 44:5;
Ησ. 48:1).
for my glory-- (
Ησ. 43:21;
Ησ. 29:23).
8 Solemn challenge given by God to the nations to argue with Him the question of His superiority to their idols, and His power to deliver Israel (
Ησ. 41:1).
blind people--the Gentiles, who also, like Israel (
Ησ. 42:19), are blind (spiritually), though having eyes; that is, natural faculties, whereby they might know God (
Ρωμ. 1:20-
Ρωμ. 1:21) [LOWTH]. Or else, the Jews [VITRINGA].
9 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
Ησ. 42:9 [MAURER]. Or, things that shall first come to pass (see on
Ησ. 41:21-
Ησ. 41:22) [BARNES].
let them bring forth their witnesses--as I do mine (
Ησ. 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
Ησ. 41:26).
10 Ye--the Jews, to whom I have given predictions, verified by the event; and in delivering whom I have so often manifested MY power (see
Ησ. 43:3-
Ησ. 43:4;
Ησ. 44:8).
and my servant--that is, the whole Jewish people (
Ησ. 41:8).
believe--trust in.
formed--before I existed none of the false gods were formed. "Formed" applies to the idols, not to God.
Αποκ. 1:11 uses the same language to prove the Godhead of Jesus, as Isaiah here to prove the Godhead of Jehovah.
11 Lord--Jehovah.
saviour--temporally, from Babylon: eternally, from sin and hell (
Ωσ. 13:4;
Πράξ. 4:12). The same titles as are applied to God are applied to Jesus.
12 declared--predicted the future (
Ησ. 41:22-
Ησ. 41:23).
saved--the nation, in past times of danger.
showed--namely, that I was God.
when . . . no strange god, &c.--to whom the predictions uttered by Me could be assigned. "Strange" means foreign, introduced from abroad.
13 before--literally, from the time of the first existence of day.
let--Old English for "hinder" (
Ησ. 14:27). Rather, translate, "undo it" [HORSLEY].
14 sent--namely, the Medes and Persians (
Ησ. 10:5-
Ησ. 10:6;
Ησ. 13:3).
brought down--"made to go down" to the sea (
Ησ. 42:10), in order to escape the impending destruction of Babylon.
nobles--rather, "fugitives," namely, the foreigners who sojourned in populous Babylon (
Ησ. 13:14), distinct from the Chaldeans [MAURER].
whose cry is in the ships--exulting in their ships with the joyous sailors--cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them (
Ησ. 22:2;
Σοφ. 2:15). Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Thus it was famed for ships and commerce until the Persian monarchs, to prevent revolt or invasion, obstructed navigation by dams across the Tigris and Euphrates.
15 creator of Israel-- (
Ησ. 43:1).
your--proved to be specially yours by delivering you.
16 Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people (
Έξ. 14:21-
Έξ. 14:22,
Έξ. 14:27-
Έξ. 14:28).
17 the power--the might of the enemies host, every mighty warrior.
they shall lie down together--as Pharaoh's army sank "together" in a watery grave.
18 So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the "former things" are such events as the destruction of Sennacherib and the return from Babylon. "Things of old" are events still more ancient, the deliverance from Egypt and at the Red Sea, and entry into Canaan [VITRINGA].
19 new--unprecedented in its wonderful character (
Ησ. 42:9).
spring forth--as a germinating herb: a beautiful image of the silent but certain gradual growth of events in God's providence (
Μάρκ. 4:26-
Μάρκ. 4:28).
way in . . . wilderness--just as Israel in the wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (compare
Ησ. 41:17-
Ησ. 41:19). "I will open a way, not merely in the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the prophecy shall be fulfilled: 'With joy shall ye draw water out of the wells of salvation'" [JEROME]. "A way" often stands for the true religion (
Πράξ. 9:2;
Πράξ. 18:26). "Rivers" express the influences of the Holy Spirit (
Ιωάν. 7:37-
Ιωάν. 7:39). Israel's literal restoration hereafter is included, as appears by comparing
Ησ. 11:15-
Ησ. 11:16.
20 beast--image of idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or else, literally, such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (
Ψαλ. 148:10) [JEROME].
dragons--"serpents," or else jackals (see on
Ησ. 13:22).
owls--rather, "ostriches."
21 This people--namely, The same as "My people, My chosen" (see
Ησ. 43:1,
Ησ. 43:7;
Ψαλ. 102:18).
my praise--on account of the many and great benefits conferred on them, especially their restoration.
22 But--Israel, however, is not to think that these divine favors are due to their own piety towards God. So the believer (
Τίτ 3:5).
but--rather, "for."
weary of me-- (
Άμ. 8:5-
Άμ. 8:6;
Μαλ. 1:13), though "I have not wearied thee" (
Ησ. 43:23), yet "thou hast been weary of Me."
23 small cattle--rather, the "lamb" or "kid," required by the law to be daily offered to God (
Έξ. 29:38;
Αρ. 28:3).
sacrifices--offered any way; whereas the Hebrew for "holocaust," or "burnt offering," denotes that which ascends as an offering consumed by fire.
I have not caused thee to serve--that is, to render the the service of a slave (
Ματθ. 11:30;
Ρωμ. 8:15;
1Ιωάν. 4:18;
1Ιωάν. 5:3).
offering--bloodless (
Λευ. 2:1-
Λευ. 2:2).
wearied--antithetical to
Ησ. 43:22, "Thou hast been weary of Me." Though God in the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, they were physically unable to render them; God did not require them, save in subordination to the higher moral duties (
Ψαλ. 50:8-
Ψαλ. 50:14;
Ψαλ. 51:16-
Ψαλ. 51:17;
Μιχ. 6:3,
Μιχ. 6:6-
Μιχ. 6:8).
24 bought--for "sweet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (
Ιερ. 6:20). It was used among the Hebrews to make the sacred ointment (
Έξ. 30:23). It is often offered as a mark of hospitality.
filled--satiated (
Ιερ. 31:14). God deigns to use human language to adapt Himself to human modes of thought.
made me to serve--though "I have not caused thee to serve" (
Ησ. 43:23). Our sin made the Son of God to become "a servant." He served to save us from servile bondage (
Φιλ. 2:7;
Εβρ. 2:14-
Εβρ. 2:15).
wearied me--Though I have "not wearied thee" (
Ησ. 43:23; see
Ησ. 1:14).
25 I, even I--the God against whom your sin is committed, and who alone can and will pardon. (
Ησ. 44:22).
for mine own sake-- (
Ησ. 48:9,
Ησ. 48:11). How abominable a thing sin is, since it is against such a God of grace! "Blotted out" is an image from an account-book, in which, when a debt is paid, the charge is cancelled or blotted out.
not remember . . . sins-- (
Ιερ. 31:34). When God forgives, He forgets; that is, treats the sinner as if He had forgotten his sins.
26 Put me in remembrance--Remind Me of every plea which thou hast to urge before Me in thy defense. Image from a trial (
Ησ. 1:18;
Ησ. 41:1). Our strongest plea is to remind God of His own promises. So Jacob did at Mahanaim and Peniel (
Γέν. 32:9,
Γέν. 32:12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (
Ιώβ 23:6); we thus become "the Lord's remembrancers" (
Ησ. 62:6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justified" (
Ρωμ. 3:26; compare
Ησ. 20:1-
Ησ. 20:6, and
Ψαλ. 143:2).
27 first father--collectively for "most ancient ancestors," as the parallelism ("teachers") proves [MAURER]. Or, thy chief religious ministers or priests [GESENIUS]. Adam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention his sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of "sin." However, taking the passage in its ultimate application to the Church at large, Adam may be meant.
teachers--literally, "interpreters" between God and man, the priests (
Ιώβ 33:23;
Μαλ. 2:7).
28 profaned the princes-- (
Ψαλ. 89:39;
Θρ. 2:2,
Θρ. 2:6-
Θρ. 2:7). I have esteemed, or treated, them as persons not sacred. I have left them to suffer the same treatment as the common people, stripped of their holy office and in captivity.
princes of the sanctuary--"governors of" it (
1Χρ. 24:5); directing its holy services; priests.
curse--Hebrew, cherim, a "solemn anathema," or "excommunication."
reproaches-- (
Ψαλ. 123:3-
Ψαλ. 123:4).