About Isaiah

Isaiah proclaims both judgment and salvation, containing the most detailed messianic prophecies in the Old Testament.

Author: IsaiahWritten: c. 740-680 BCReading time: ~4 minVerses: 28
HolinessJudgmentSalvationMessiahServantRestoration

King James Version

Isaiah 43

28 verses with commentary

Israel's Only Savior

But now thus saith the LORD that 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.

View commentary
After judgment (42:25), God speaks comfort with 'But now.' The Hebrew 'bara' (created) and 'yatsar' (formed) emphasize God's sovereign work in Israel's existence. The threefold assurance—'I have redeemed thee, I have called thee by thy name; thou art mine'—establishes intimate, personal relationship. The covenant formula grounds security in God's ownership.

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.

View commentary
This verse offers profound assurance of God's presence in life's most overwhelming trials. The 'when' (not 'if') acknowledges that believers will face difficulties. Four scenarios represent different types of trials: waters (overwhelming circumstances), rivers (strong opposition), fire (persecution/testing), and flames (intense suffering). God doesn't promise exemption from trials but presence in them—'I will be with thee.' The promise that waters won't overflow and fire won't burn us doesn't mean we won't get wet or feel heat, but that trials won't destroy us. God's sustaining grace ensures our survival and ultimate victory.

For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.

View commentary
For I am the LORD thy God, the Holy One of Israel, thy Saviour. This verse unveils God's covenant faithfulness through three divine titles. The Hebrew YHWH Elohim (LORD thy God) emphasizes personal relationship within covenant, while Qedosh Yisrael (Holy One of Israel) maintains God's transcendent otherness even in intimacy. The title moshia' (Saviour) points to God's active deliverance, a theme fulfilled supremely in Christ.

The phrase "I gave Egypt for thy ransom" employs the Hebrew kopher (ransom, covering), a legal term for substitutionary payment. God providentially orchestrated Cyrus's conquest of Egypt, Ethiopia, and Seba (modern Sudan and Yemen) as part of the geopolitical arrangements enabling Israel's return from exile. This historical ransom foreshadows the ultimate ransom of Christ's blood (Mark 10:45, 1 Peter 1:18-19).

From a Reformed perspective, this demonstrates God's sovereign grace in election - Israel did not earn redemption but received it as unmerited favor. God values His chosen people so highly that nations serve as ransom payment. This prefigures the New Covenant where Christ's precious blood ransoms an elect people from every nation (Revelation 5:9).

Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. life: or, person

View commentary
Since thou wast precious in my sight, thou hast been honourable, and I have loved thee. This verse articulates the Reformed doctrine of unconditional election with breathtaking clarity. The Hebrew yaqar (precious, valuable) indicates intrinsic worth assigned by the valuer, not earned merit. God's estimation precedes Israel's existence or performance - election springs from divine love, not human worthiness.

The term kabad (honourable, weighty) connects to glory-weight in Hebrew thought. God glorifies His chosen by association with His own honor. The perfect tense "I have loved thee" (ahavticha) indicates completed, settled divine affection - God's love is not conditional upon response or obedience but grounds covenant relationship itself.

"Therefore will I give men for thee, and people for thy life" extends the ransom metaphor. Reformed theology sees here the doctrine of limited atonement foreshadowed - Christ's death has particular, effectual application to the elect. God values His chosen so highly that humanity itself serves as exchange currency. This prioritization offends egalitarian sensibilities but reveals the scandal of sovereign grace - God loves whom He chooses, creating infinite value through electing love.

Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;

View commentary
God's promise 'Fear not: for I am with thee' grounds courage in His presence. He will bring offspring 'from the east...from the west'—gathering scattered Israel from all directions. The Hebrew 'qavats' (gather) reverses the scattering of judgment, demonstrating God's sovereignty over both dispersion and restoration.

I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;

View commentary
God commands north to 'Give up' and south to 'Keep not back'—directing even compass directions. The call for 'my sons from far, and my daughters from the ends of the earth' emphasizes both gender inclusion and global scope. The Hebrew 'kala' (keep not back/withhold not) demands complete return of all God's children.

Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

View commentary
Those gathered are 'called by my name'—bearing God's identity and reputation. The threefold declaration—'I have created him for my glory, I have formed him; yea, I have made him'—emphasizes God's purposeful work. The Hebrew 'bara,' 'yatsar,' and 'asah' (three different creation verbs) stress comprehensive divine action for His glory.

Bring forth the blind people that have eyes, and the deaf that have ears.

View commentary
The paradoxical command to 'bring forth the blind people that have eyes, and the deaf that have ears' describes those with physical capacity but spiritual dysfunction. This continues the indictment of Israel's willful ignorance (42:18-20), yet now they're called forth as witnesses despite their blindness.

Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.

View commentary
All nations are gathered for trial. God challenges them: 'let them bring forth their witnesses' and 'let them hear, and say, It is truth.' The Hebrew 'ed' (witness) requires testimony validated by truth. Only God's witnesses can verify their testimony; false gods remain silent with no validation.

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. no: or, nothing formed of God

View commentary
God declares 'Ye are my witnesses' to Israel—their existence and experience testify to His reality. The purposes: 'that ye may know and believe me, and understand that I am he.' The Hebrew 'yada' (know), 'aman' (believe), and 'bin' (understand) progress from experiential to intellectual to comprehensive knowledge. The emphatic 'I am he' asserts absolute deity.

I, even I, am the LORD; and beside me there is no saviour.

View commentary
The exclusive claim: 'I, even I, am the LORD; and beside me there is no saviour.' The emphatic repetition 'I, even I' (Hebrew 'anoki anoki') and absolute negation of other saviors establishes God's unique ability to save. The Hebrew 'yasha' (save) denotes deliverance from danger and enemies.

I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God.

View commentary
God's threefold testimony: 'I have declared, and have saved, and I have shewed'—comprehensive revelation and action. The conclusion: 'ye are my witnesses...that I am God.' The Hebrew 'nagad' (declared), 'yasha' (saved), and 'shama' (shewed/announced) cover word and deed, promise and fulfillment.

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? let it: Heb. turn it back?

View commentary
God's eternal existence is affirmed: 'before the day was I am he.' The unchangeable permanence: 'there is none that can deliver out of my hand: I will work, and who shall let it?' The Hebrew 'shub' (reverse/let) indicates impossibility of thwarting God's purposes. His work is irrevocable.

Thus saith the LORD, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry is in the ships. nobles: Heb. bars

View commentary
God identifies as 'your redeemer, the Holy One of Israel'—combining redemption and holiness. The promise: He will send to Babylon and bring down their fugitives, turning Chaldean rejoicing to crying. The Hebrew 'go'el' (redeemer) emphasizes God as kinsman-avenger who will vindicate His people.

I am the LORD, your Holy One, the creator of Israel, your King.

View commentary
Triple self-identification: 'I am the LORD, your Holy One, the creator of Israel, your King.' Each title reveals an aspect of God's relationship to Israel: covenant LORD (YHWH), morally transcendent Holy One, creative originator, and ruling King. This comprehensive identity grounds His promises.

Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;

View commentary
God made 'a way in the sea, and a path in the mighty waters'—recalling the Red Sea deliverance. The Hebrew 'derek' (way) and 'netivah' (path) emphasize God's ability to create passage through impossibility. This past deliverance grounds confidence for future redemption.

Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow.

View commentary
God brought forth 'the chariot and horse, the army and the power'—Pharaoh's military might—only to make them 'lie down together' in death. The Hebrew 'shakav' (lie down) euphemistically describes death. The extinction imagery: 'quenched as tow' (flax)—quickly consumed. God neutralizes all opposition.

Remember ye not the former things, neither consider the things of old.

View commentary
The surprising command: 'Remember ye not the former things, neither consider the things of old.' After emphasizing the Exodus, God says don't dwell there! The Hebrew 'zakar' (remember) in negative form suggests not fixating on past mercies when greater works are coming.

Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert.

View commentary
Behold, I will do a new thing (חָדָשָׁה, chadashah)—not merely recent, but unprecedented in quality and character. God announces a redemption surpassing even the Exodus. Now it shall spring forth (תִּצְמָח, titsmach)—the verb used of vegetation sprouting, suggesting organic, irresistible life breaking through death.

Shall ye not know it? challenges Israel to recognize God's new work. The promise a way in the wilderness, and rivers in the desert (נְהָרוֹת בַּיְשִׁמוֹן, neharot bayeshimon) reverses the Exodus pattern—where Moses struck rock for water, now rivers flow perpetually. This prophesies both the return from Babylonian exile and, ultimately, the new covenant era when the Spirit flows like rivers (John 7:38-39) and Christ becomes the Way (John 14:6) through barren human religion.

The beast of the field shall honour me, the dragons and the owls : because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. owls: or, ostriches: Heb. daughters of the owl

View commentary
Even wild animals—'beasts of the field, the dragons and the owls'—will honor God for providing water in wilderness. The Hebrew 'taniyn' (dragons/jackals) and 'bath ya'anah' (owls) represent creatures comfortable in desolation. If they recognize blessing, how much more should God's chosen people!

This people have I formed for myself; they shall shew forth my praise.

View commentary
The purpose of creating this people: 'they shall shew forth my praise.' The Hebrew 'yatsar' (formed) emphasizes deliberate design, and 'sepher' (shew forth) means recount or declare. Israel exists to be God's praise-people, declaring His works. Corporate worship is central to their identity and mission.

But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.

View commentary
The indictment shocks: 'But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel.' Despite God's creating, redeeming, and sustaining, Israel failed to pray ('qara'—call upon) and grew weary ('yaga') of God. Neglect of prayer reveals heart coldness.

Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. small: Heb. lambs, or, kids

View commentary
God lists Israel's failures: not bringing burnt offerings, not honoring with sacrifices. Yet God didn't burden them with offerings or weary them with incense requirements. The Hebrew 'abad' (serve/labor) with negative shows God didn't impose excessive demands—their failure was voluntary neglect.

Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. filled: Heb. made me drunk, or, abundantly moistened

View commentary
Israel bought God no sweet cane (incense) or filled Him with sacrifice fat, yet burdened Him with sins and wearied Him with iniquities. The Hebrew 'abad' (serve/make to serve) used ironically—they made God serve their sins rather than serving Him! The role reversal is striking and offensive.

I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.

View commentary
Despite Israel's offense, God says 'I, even I, am he that blotteth out thy transgressions for mine own sake.' The emphatic 'I, even I' stresses God as sole actor in forgiveness. The Hebrew 'machah' (blot out) indicates complete removal. The motivation—'for mine own sake'—shows grace flowing from God's character, not human merit.

Put me in remembrance: let us plead together: declare thou, that thou mayest be justified.

View commentary
God invites legal confrontation: 'Put me in remembrance: let us plead together'—bring your case! The challenge 'declare thou, that thou mayest be justified' tests whether Israel can claim innocence. The Hebrew 'shaphat' (plead) indicates courtroom confrontation where God confidently awaits their defense, knowing it's impossible.

Thy first father hath sinned, and thy teachers have transgressed against me. teachers: Heb. interpreters

View commentary
The verdict: 'Thy first father hath sinned, and thy teachers have transgressed against me.' From origin (Abraham? Jacob? Adam?) to current leadership, sin permeates Israel's history. The Hebrew 'meliyts' (teachers/interpreters) indicates those responsible for spiritual instruction failed. Leadership failure compounds corporate guilt.

Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches. princes: or, holy princes

View commentary
Therefore I have profaned the princes of the sanctuary. This sobering conclusion to Isaiah 43 demonstrates God's covenant justice even toward His elect nation. The Hebrew chalal (profaned, polluted) indicates ceremonial defilement rendering priests unfit for sacred service. God Himself enacted judgment by removing the sanctity of Israel's religious leadership - a devastating reversal since priests mediated divine presence.

"Given Jacob to the curse, and Israel to reproaches" employs cherem (curse, devoted thing to destruction) - the same term used for Canaanite cities under divine ban. Israel's covenant violations warranted the same judgment God executed on pagan nations. This verse bridges Isaiah's promises of restoration (vv. 1-27) with the reality of deserved judgment. God's grace does not eliminate accountability; even the elect endure temporal judgment for covenant unfaithfulness.

Reformed theology finds here the doctrine of covenant chastisement - God disciplines His children precisely because they are His children (Hebrews 12:5-11). The Babylonian exile was not divine abandonment but paternal correction. Yet this judgment also points forward to Christ, the true Prince of the Sanctuary, who would be profaned (Mark 15:29) to bear the curse and reproaches His people deserved (Galatians 3:13).

Test Your Knowledge

Continue Your Study