How Does God Solve the Issue of Man Giving into the Yetzer Hara? ישעיהו מג:טו-כא / Isaiah 43:15-21

Introduction to Isaiah 43:15-21

We note the significance of the next set of verses that describe how the God of Israel is going to work in the lives of His people according to Isaiah 43:14-44:5. A short survey of these verses reveals what the God of Israel claims about Himself are not just based upon the past, but upon the work that He will demonstrate in the future deliverance. (Isaiah 43:14-21) The Lord God states that His deliverance and works are not based upon Israel’s righteousness, but based upon His mercy, grace, and promises to the Patriarchs. (Isaiah 43:22-28) The God of Israel then states that He is going to resolve the sinful behaviors, He will resolve the issue of man giving into the Yetzer Hara, by giving His Spirit to people where the outcome is God’s people will be happy to identify themselves as the people of God and will happily live their lives according to the commands of God. (Isaiah 44:1-5) We note the parallels to these things according to the NT text.

Ephesians 2:8–9  
2:8 For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: 2:9 Not of works, lest any man should boast. (KJV Τῇ γὰρ χάριτί ἐστε σεσῳσμένοι διὰ πίστεως· καὶ τοῦτο οὐκ ἐξ ὑμῶν, θεοῦ τὸ δῶρον· οὐκ ἐξ ἔργων, ἵνα μή τις καυχήσηται.)

Romans 3:28  
3:28 Therefore we conclude that a man is justified by faith without the deeds of the law. (KJV λογιζόμεθα γὰρ δικαιοῦσθαι πίστει ἄνθρωπον χωρὶς ἔργων νόμου.)

Titus 3:5  
3:5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (KJV οὐκ ἐξ ἔργων τῶν ἐν δικαιοσύνῃ ἃ ἐποιήσαμεν ἡμεῖς ἀλλὰ κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου,)

2 Timothy 1:9  
1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (KJV τοῦ σώσαντος ἡμᾶς καὶ καλέσαντος κλήσει ἁγίᾳ, οὐ κατὰ τὰ ἔργα ἡμῶν ἀλλὰ κατὰ ἰδίαν πρόθεσιν καὶ χάριν, τὴν δοθεῖσαν ἡμῖν ἐν Χριστῷ Ἰησοῦ πρὸ χρόνων αἰωνίων,)

Galatians 2:16  
2:16 Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (KJV εἰδότες [δὲ] ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ.)

Isaiah 44:1-5 is a proof text for one of the most well-known verses that states that salvation is by grace and not by works in Ephesians 2:8-9. This verse emphasizes that salvation is a gift from God that we receive by faith, not something we earn by our own efforts. Other verses that parallel this thought are from Romans 3:28, Titus 3:5, 2 Timothy 1:9, and Galatians 2:16. These verses show that salvation is based on God’s grace and mercy and how our faith in the Servant Messiah facilitates these things, and not by our own works of righteousness. What these things do is bring glory to God our Father alone, and takes the focus off of us and places our focus on the Lord. These things also cause us to look to the future for what the Lord God is going to do in our lives! These things do not mean that we should not or do not have to obey God’s commands in the Torah. The Torah was given for us as a covenant people, and as the people of God we are to be image bearers. The only way to be an image bearer is to walk in God’s holy and righteous ways! We note how all of these things are coupled to the coming of the Messiah of God. We note again how Isaiah speaks of the mercy of God which is not deserved by His people (Isaiah 43:22-28) and how God will do something, He will give His Holy Spirit (Isaiah 44:1-5) to cause people to be empowered to overcome sin, and these two concepts here are the central tenants of the gospel message according to the NT text. The evidence that the God of Israel is working a greater work is found in His bringing the Savior Servant King to die for our sins! We also note how the terms Redeemer and Holy One of Israel are commonly joined together in this portion of Isaiah’s book. According to the NT text, there are several instances where Yeshua is called the Holy One of God and addresses him with this title. Note the following references:

Mark 1:23–24  
1:23 And there was in their synagogue a man with an unclean spirit; and he cried out, 1:24 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. (KJV Καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ καὶ ἀνέκραξεν λέγων· τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.)

Luke 4:33–34 
4:33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice, 4:34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God. (KJV Καὶ ἐν τῇ συναγωγῇ ἦν ἄνθρωπος ἔχων πνεῦμα δαιμονίου ἀκαθάρτου καὶ ἀνέκραξεν φωνῇ μεγάλῃ· ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ.)

John 6:69  
6:69 And we believe and are sure that thou art that Christ, the Son of the living God. (KJV καὶ ἡμεῖς πεπιστεύκαμεν καὶ ἐγνώκαμεν ὅτι σὺ εἶ ὁ ἅγιος τοῦ θεοῦ.)

Acts 3:14  
3:14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; (KJV ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,)

According to the New Testament, there are several instances where evil spirits / demons and men recognize Yeshua as the Holy One of God and address him by that title. (Mark 1:23-24, Luke 4:33-34, John 6:69, Acts 3:14) We note that in John 6:69 it was Peter who spoke of Yeshua as the Holy One, the Messiah and again in Acts 3:14 he states this again. We note how these verses parallel the Isaiah text from the sense of naming the Holy One of Israel and connect this to the power of God and to the Servant Messiah! These verses also demonstrate how the evil spirits knew the identity and authority of Yeshua and feared his power over them. They also show how Yeshua was the fulfillment of the prophecies in Isaiah that spoke of the Holy One of Israel, the Messiah, who would come to save his people. Notice how significant these things are in regard to the Servant Messiah of God in Isaiah and the NT account of Yeshua. Isaiah ties the Redeemer and the Holy One of Israel together, and so does the NT text in relation to the Messiah of God. These things complement each other from the sense of the holiness of God and of His Messiah which again demonstrates that it is the God of Israel that is at work! These things also speak to God fulfilling His covenant promises, even though the people have not fulfilled theirs (Isaiah 42:18–25, 43:22–28) the Lord God is faithful regardless, and the mercy and grace of God is coupled to His compassion for His people that is expressed in His bringing the Messiah to save us from our sins! This is the power of God that we can trust in!

Masoretic Text (MSS) on Isaiah 43:15-21

Isaiah continues saying the following according to Isaiah 43:15.

ספר ישעיה פרק מג
טו   אֲנִי יְהֹוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְֹרָאֵל מַלְכְּכֶם: 

Isaiah 43:15 states, “I am the LORD, your Holy One, the creator of Israel, your King. (אֲנִי יְהֹוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְֹרָאֵל מַלְכְּכֶם)” 

Cross References on Isaiah 43:15: Ex 14:21–25; Jos 3:14–17; Is 5:13–17; 10:1–7; 27:11; 37:33–38; 41:20–21; 42:8; 43:1; 44:6; 45:11; 1 Co 5:1–13; Re 21:7–14

There are a number of interesting features about this verse in Isaiah 43:15. 

אֲנִי יְהֹוָה קְדוֹשְׁכֶם בּוֹרֵא יִשְֹרָאֵל מַלְכְּכֶם

The Lord God declares that he is HaShem, declaring His name (אֲנִי יְהֹוָה), and that He is our Holy One (קְדוֹשְׁכֶם), the creator of Israel (בּוֹרֵא יִשְֹרָאֵל) and our King (מַלְכְּכֶם). Here the Lord God speaks of His holiness, and His having created Israel. The idea here is of a miracle, the miracle of taking a nation out of another nation similar to one having given birth. This is the miraculous deliverance that is spoken of here, we are given reasons why the Hebrew people are delivered due to who they are in the Lord God of Israel! Deliverance comes because they belong to God, and because the Lord God is merciful, gracious, and loves His people. One interesting feature of this text from Isaiah 43:15 is the use of the word בורא which means “Creator.” This word is derived from the verb ברא (bara), which means “to create.” This verb is used only of God in the Tanakh, and it implies that He creates something out of nothing, or something new and unique. It is used in Bereshit / Genesis 1:1, where God creates the heavens and the earth, and in Bereshit / Genesis 1:27, where God creates human beings in His image. It is also used in Isaiah 40:28, where God is called the Creator of the ends of the earth, and in Isaiah 65:17, where God says He will create new heavens and a new earth. The use of this word in Isaiah 43:15 shows that God is the sole and sovereign Creator of Israel, who formed them as a people for his glory. It also shows that God can create something new and unexpected, the example is what we see here in the wilderness God creating streams in the desert (see Isaiah 43:19). These things again demonstrated how God is the God of change, He does not want us to live a life of repeated sinful behavior, He wants to deliver us from these things so that we can live in freedom and peace. This is how the Lord God identifies himself as the Redeemer, Protector, and Savior, קְדוֹשְׁכֶם our Holy One, בּוֹרֵא Creator, and מַלְכְּכֶם King. Because the Lord God is holy and righteous, we as His people are also expected to live in a holy and righteous way. 

In the New Testament text, this verse is not directly quoted, but there are some allusions and implications that relate to it. For example, John 12:41 and Acts 3:14. 

John 12:39–41  
12:39 For this reason they could not believe, for Isaiah said again, 12:40 “HE HAS BLINDED THEIR EYES AND HE HARDENED THEIR HEART, SO THAT THEY WOULD NOT SEE WITH THEIR EYES AND PERCEIVE WITH THEIR HEART, AND BE CONVERTED AND I HEAL THEM.” 12:41 These things Isaiah said because he saw His glory, and he spoke of Him. (NASB διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν, ὅτι πάλιν εἶπεν Ἠσαΐας· τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπώρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ στραφῶσιν, καὶ ἰάσομαι αὐτούς. ταῦτα εἶπεν Ἠσαΐας ὅτι εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ.)

Acts 3:14  
3:14 “But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, (NASB ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,)

In John 12:41, John says that Isaiah saw Yeshua’s glory when he prophesied about him. (Isaiah 6:1–13, 53:1–5) This suggests that Yeshua is the Lord, the Holy One, and the King that Isaiah is speaking of. In Acts 3:14, Peter accuses the religious leaders of rejecting the Holy and Righteous One and choosing a murderer instead. This also implies that Yeshua is the Holy One of Israel, who was crucified by the Romans. In addition to this, Paul writes in Colossians 1:15-16 that Yeshua is the image of the invisible God, the firstborn over all creation, and the one through whom all things were created. This implies that Yeshua was involved in the Creative process including in the creation of Israel, and of everything that we know and see. According to Revelation 19:16, John sees a vision of Yeshua as the King of kings and Lord of lords, who will judge the nations and reign forever. This implies that Yeshua is the King of Israel, and of the whole world. The interpretation and application of Isaiah 43:15 to our lives depends on how we understand our relationship with God and with Yeshua. If we believe that Yeshua is the Lord, the Holy One, the Creator, and the King that Isaiah prophesied about and the disciples believed he was, then we can trust him to save us, protect us, guide us, and rule over us. We can also expect him to do something new and amazing in our lives, and in the world, according to his will and purpose. If we do not believe that Yeshua is the fulfillment of Isaiah’s prophecy, then we will miss out on the blessings and promises that God has for us, and we will face His judgment and wrath instead. Having a faith that does not lead to the Messiah of God will lead to the worship of false gods, and following in one’s own ways, which will lead to destruction, despair, and most importantly a lot of anger and hatred as we see in the lives of the antimissionaries! The point is that the NT text draws these truths out and warns us of what will happen to those who do not believe the Scriptures. We note again how the Lord God of Israel describes Himself as the Redeemer, Deliverer, and Savior, and He has demonstrated Himself to be these things due to His love for us, His covenant people, both Jew and non-Jew. He is the Creator and the Renewer of life! 

Isaiah continues saying the following according to Isaiah 43:16-17.

ספר ישעיה פרק מג
טז   כֹּה אָמַר יְהֹוָה הַנּוֹתֵן בַּיָּם דָּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה: יז   הַמּוֹצִיא רֶכֶב-וָסוּס חַיִל וְעִזּוּז יַחְדָּו יִשְׁכְּבוּ בַּל-יָקוּמוּ דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ: 

Isaiah 43:16 states, “Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; (כֹּה אָמַר יְהֹוָה הַנּוֹתֵן בַּיָּם דָּרֶךְ וּבְמַיִם עַזִּים נְתִיבָה)” Isaiah 43:17 “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. (הַמּוֹצִיא רֶכֶב-וָסוּס חַיִל וְעִזּוּז יַחְדָּו יִשְׁכְּבוּ בַּל-יָקוּמוּ דָּעֲכוּ כַּפִּשְׁתָּה כָבוּ)”

Cross References on Isaiah 43:16-17: Ex 14:4–9, 16, 21–29; 15:4, 8, 19; Jos 3:13–17; Job 13:25; Ps 76:5–6; 77:19; 118:12; Is 1:31; 5:13–17; 10:1–7; 11:15; 37:33–38; 42:3; 43:2; 44:27; 50:2; 51:10–11; 63:11–12; Je 51:21; Eze 38:4; 1 Co 5:1–13; Re 21:7–14

We note how these verses immediately draw us back to the Torah context according to Shemot / Exodus 14:4-9, 4:16, 4:21-29. These verses remind us of God’s deliverance of Israel from the Egyptian army by parting the Red Sea and destroying Pharaoh’s army. The NT does not quote these verses directly, but there are some allusions and parallels to them. For example, in 1 Corinthians 10:1-2, Paul compares the Israelites’ crossing of the sea to baptism in the Messiah. In Revelation 15:2-4, John sees a vision of the redeemed singing the song of Moses and the Lamb, which praises God for his mighty deeds and judgments. The imagery of the sea and the beast may also echo Isaiah 43:16-17 and there are other passages in the Tanakh which depict God’s victory over the chaotic forces of evil. The Hebrew text of these verses emphasize God’s power and sovereignty. For instance, the word for “way” (דָּרֶךְ, darek) can also mean “custom” or “manner,” suggesting that God acts according to his own will and purpose. The word for “mighty waters” (מַיִם עַזִּים, mayim azim) can also mean “proud” or “arrogant,” implying that God humbles the proud and rebellious. The word for “chariot” (רֶכֶב, rekev) can also mean “riding” or “mounting,” indicating that God dismounts and disarms his enemies. The word for “snuffed out” (כָבוּ, kavu) can also mean “extinguished” or “quenched,” implying that God puts an end to their life and power. These words and expressions convey the message that God is the supreme ruler and deliverer of his people, and that no one can stand against him or thwart his plans. These things are demonstrated in the history of Israel, and is why we see Isaiah saying what he does according to Isaiah 43:18.

ספר ישעיה פרק מג
יח   אַל-תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל-תִּתְבֹּנָנוּ: 

Isaiah 43:18 states, “Remember ye not the former things, neither consider the things of old. (אַל-תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל-תִּתְבֹּנָנוּ)” 

Cross References on Isaiah 43:18: Ex 14:21–25; Jos 3:14–17; Is 5:13–17; 10:1–7; 37:33–38; 41:22; 65:17; Je 16:14; 23:7; 1 Co 5:1–13; Re 21:7–14

We note how remembering the past is the way that the biblical text places the reader within the events that had taken place. The Exodus is brought into context as the people are reminded that their faith is to be in the Lord who is able to do anything to save His people. God can work to destroy armies, just as we see in the case of Pharaoh and his army. Here Isaiah states, אַל-תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל-תִּתְבֹּנָנוּ “do not remember the former things, do not consider the things of old.” This is interesting because he reminds the people of something God did in the past, and then tells them not to remember these things. Does Isaiah really mean that God’s people should not remember the things He has done in the past? The context of these verses suggest that Isaiah is pointing out how we as human beings have the tendency to make everything an idol in our lives if we are allowed to. The point Isaiah is going to make is that we should be looking to be attentive of the future to watch for what God is going to do in our lives! (see Isaiah 43:19-21) The beginning of the Torah starts out with demonstrating how God is the Creator of new things. So, the former things represents what God has done in the past (Isaiah 41:22, 42:9, 43:9, 46:9, 48:3) and Isaiah is saying that the Lord God will provide the people a new Exodus to bring them back from Babylon to Israel, the land of promise. (Jeremiah 23:7–8)

Isaiah continues saying the following according to Isaiah 43:19-21.

ספר ישעיה פרק מג
יט   הִנְנִי עֹשֶֹה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵּדָעוּהָ אַף אָשִֹים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת: כ   תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה כִּי-נָתַתִּי בַמִּדְבָּר מַיִם נְהָרוֹת בִּישִׁימֹן לְהַשְׁקוֹת עַמִּי בְחִירִי: כא   עַם-זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ:

Isaiah 43:19 states, “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. (הִנְנִי עֹשֶֹה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵּדָעוּהָ אַף אָשִֹים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת)” Isaiah 43:20 “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. (תְּכַבְּדֵנִי חַיַּת הַשָּׂדֶה תַּנִּים וּבְנוֹת יַעֲנָה כִּי-נָתַתִּי בַמִּדְבָּר מַיִם נְהָרוֹת בִּישִׁימֹן לְהַשְׁקוֹת עַמִּי בְחִירִי)” Isaiah 43:21  ”This people have I formed for myself; they shall shew forth my praise. (עַם-זוּ יָצַרְתִּי לִי תְּהִלָּתִי יְסַפֵּרוּ)”

Cross References on Isaiah 43:19-21: Ge 2:7; 3:7–11; Ex 14:21–25; 17:6; Nu 20:7–15; 21:20; Dt 8:15; Jos 3:14–17; Ps 22:3; 25:9–22; 44:19; 66:2; 78:16; 79:13; 102:18; 105:1; 107:27–34; 126:4; 148:10; Is 1:9–15; 5:13–17; 10:1–7; 13:22; 33:21; 35:1, 6–10; 37:33–38; 40:3; 41:17–23; 42:9, 12; 43:1, 7; 44:1–5; 48:6, 21; 49:10; 51:3; Je 7:21–26; 13:11; 16:14–15; 23:7–8; 33:7–11; Mal 3:17; Lk 1:74–75; 1 Co 5:1–13; 2 Co 5:17; Eph 1:5–6; 1 Pe 2:9; Re 21:5, 7–14

Here in Isaiah 43:19 the Lord God promises to do something new, and even the enemy will acknowledge this thing the Lord will do, if we draw as an analogy the beasts of the field and the dragons and owls who honor the Lord is a parallel to these things. The Lord God’s promise of a new thing here in Isaiah 43:19-21 declares that God is doing a new thing, making a way in the wilderness and rivers in the desert, for the sake of his chosen people. This promise is echoed in the NT, where God is revealed to be doing a new thing through Yeshua, the Messiah, who is the way, the truth, and the life (John 14:6). Yeshua also offers living water to those who thirst (John 4:10, 7:37-38), and he makes all things new (Revelation 21:5). Note how these things parallel what we are reading the Lord God will do according to Isaiah 43:19-21. Examples from the Tanakh also anticipates God’s new thing in other passages, such as Isaiah 65:17-25, where God creates new heavens and a new earth, and Jeremiah 31:31-34, where God makes a new covenant with his people. Here in Isaiah 43:19-21 we also see a Torah parallel from the sense of the purpose of God creating mankind, which is to be glorified and praised by his people, whom he formed for Himself. This Torah centric theme is also found in the NT text, where God’s people are called to bring glory to His name and Praise Him because of His grace and mercy that we have in Yeshua (Ephesians 1:3-14, 1 Peter 2:9-10). The Tanakh also affirms that God’s people are created for his glory and praise, and that they should worship him with joy and gratitude (Tehillim / Psalm 100, Isaiah 43:6-7, 44:23). There are also some interesting features in the Hebrew text. One interesting feature in the Hebrew text on these verses is the use of the word חֲדָשָׁה (chadashah), which means “new.” This word can also mean “renewed” or “restored,” implying that God’s new thing is not completely disconnected from his previous acts, but rather builds on them and fulfills them. Another interesting feature is the use of the word תִּצְמָח (titzmach), which means “sprout” or “bud.” This word is related to the word צֶמַח (tsemach), which is a messianic title in the Tanakh, meaning “branch” or “shoot” (see Isaiah 4:2, 11:1, Jeremiah 23:5, 33:15, Zechariah 3:8, 6:12). This suggests that God’s new thing is connected to the coming of the Messiah, who is the ultimate fulfillment of God’s promises. Notice how this promise of God to do a new thing is connected to the Messianic Expectation, and this is exactly what we see according to the NT text. The miracle of the Messiah will help to deliver the people and help them to recognize the hand of God that is at work. This is why we see the work of the Messiah take place in a way that was not expected, this again is the fulfillment of these prophecies of to whom we are to look for help. The New Thing that God promises is related to restoration, redemption, and deliverance, and as we had mentioned according to the Messianic title found in the Hebrew text (צֶמַח, tsemach) the coming of the Messiah. This verse from Isaiah 43:19 is quoted or alluded to in several places in the NT, such as John 7:37-39, 2 Corinthians 5:17, and Revelation 21:51. 

John 7:37–39  
7:37 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. 7:38 He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. 7:39 (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) (KJV Ἐν δὲ τῇ ἐσχάτῃ ἡμέρᾳ τῇ μεγάλῃ τῆς ἑορτῆς εἱστήκει ὁ Ἰησοῦς καὶ ἔκραξεν λέγων· ἐάν τις διψᾷ ἐρχέσθω πρός με καὶ πινέτω. ὁ πιστεύων εἰς ἐμέ, καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος ὃ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν· οὔπω γὰρ ἦν πνεῦμα, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.)

2 Corinthians 5:17  
5:17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. (KJV ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά.)

Revelation 21:27  
21:27 And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb’s book of life. (KJV καὶ οὐ μὴ εἰσέλθῃ εἰς αὐτὴν πᾶν κοινὸν καὶ [ὁ] ποιῶν βδέλυγμα καὶ ψεῦδος εἰ μὴ οἱ γεγραμμένοι ἐν τῷ βιβλίῳ τῆς ζωῆς τοῦ ἀρνίου.)

In each of these examples we see how the NT text describes the new thing that God is doing in the lives of His people. In Revelation 21:27 the Lord God is doing a new thing in the lives of His people to overcome sin, so that they do not live in a repetitive cycle of working abominations (sinful practices). The Lord God of Israel is working to help us to not live in the repetitive cycle of sin. This draws us back to the Torah context of being created in the image of God as an image bearer, we were created for maasim tovim (good works) as Paul wrote according to Ephesians 2:10. We note how giving glory to God is not just a theoretical concept or mental / verbal concept, but a physical one as well, where the Lord God is enabling us by His indwelling presence. The purpose of this is that we are to live our lives in a way that is a witness to the goodness of God (Isaiah 43:10, 44:8) to the world who has lost the capacity to recognize the Creator God. This is the function of God’s people according to the authors of the NT text in Luke 1:74-75, Ephesians 1:4-6, and 1 Peter 2:9. 

Luke 1:74–75  
1:74 That he would grant unto us, that we being delivered out of the hand of our enemies Might serve him without fear, 1:75 In holiness and righteousness before him, All the days of our life. (KJV ἀφόβως ἐκ χειρὸς ἐχθρῶν ῥυσθέντας λατρεύειν αὐτῷ ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσαις ταῖς ἡμέραις ἡμῶν.)

Ephesians 1:4–6  
1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 1:6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. (KJV καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ.)

1 Peter 2:9  
2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: (KJV ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·)

Notice the conclusion of these three people, Luke, Peter, and Paul, each are consistent with the Torah and the prophetic message in Isaiah. The purpose of our being called is to be a witness to the grace and mercy of God, and to bring glory to God. We note that these things are not simply due to one rationalizing these things from the Scriptures, but literally the power of God in our lives to overcome sin and to bring glory to God in heaven and to His Messiah for what they have done on our behalf. Those who experience the redeeming love of God, are able to declare the power of God and the power of the message that Isaiah is providing for us here according to Isaiah 43. 

Rabbinic Commentary on Isaiah 43:15-21

The Targum Jonathan is an Aramaic and Rabbinic translation of the book of Isaiah and therefore is a valuable resource for continuing to study the book of Isaiah!

תרגום יונתן בן עוזיאל אל ישעיה פרק מג:טו-כא
טו  אֲנָא יְיָ קַדִישְׁכוֹן דִבְרָאֵי לְיִשְׂרָאֵל מַלְכְּכוֹן: טז  כִּדְנַן אֲמַר יְיָ דְאַתְקֵין בְּיַמָא אוֹרְחָא וּבְמַיִין תַּקִיפִין שְׁבִילָא: יז  דְאַפֵיק רְתִיכִין וְסוּסְוָן מַשִׁרְיָן וְעַם סַגִי כַּחֲדָא אִתְבְּלָעוּ וְלָא קָמוּ דְעִיכוּ כְּבוּצָא עַמִי טְפוֹ: יח  לָא תִדְכְּרוּן קַדְמָיָתָא וּדְמִן אַוְלָא לָא תִסְתַּכְּלוּן: יט  הָא אֲנָא עָבִיד חַדְתָּא וּכְעַן תִּתְגְלֵי הֲלָא תֵידְעוּנָהּ אַף אַשַׁוֵי בְמַדְבְּרָא אוֹרַח בְּצַדְיוּתָא נַהַרְוָן: כ  יְיַקְרוּן קֳדָמַי כַּד אַיְתֵב מְדִינָן דְצַדְיָן אֲתַר דַהֲוָאָה שָׁרְיָן יְרוּדִין וּבְנָת נַעֲמִין אֲרֵי יְהָבִית בְּמַדְבְּרָא מַיָא נַהֲרִין בְּצַדְיוּתָא לְאַשְׁקָאָה גַלְוַת עַמִי דְאִתְרְעֵיתִי בָהּ: כא  עַמָא דֵין אַתְקְנֵית לְפוּלְחָנִי בְתוּשְׁבַּחְתִּי יְהוֹן מִשְׁתָּעָן:

Targum Jonathan son of Uziel Isaiah 43:15-21
43:15 I am the Lord, your Holy One, the Creator of Israel, your King. 43:16 Thus saith the Lord, I am He who prepared a way in the sea, and a path in mighty waters. 43:17 I who brought out the chariots, and horses, and a great host, yea, much people; they were swallowed up together, they did not rise, they were extinguished, they are extinct like the glimmering wick is extinguished. 43:18 Remember not the former things, neither consider the things of old. 43:19 Behold, I make a new thing, and now it shall be revealed: and will ye not know it? I will even make a way in the wilderness, and rivers in the desert. 43:20 They shall honour me, when I make habitable provinces at the desert, and the places where the dragons and the daughters of the ostrich dwell; because I will give water in the wilderness, rivers in the desert, to give drink to the captives of my people, in whom I delight. 43:21 This people have I prepared for my service, they shall declare my praise. (TgJ)

ספר ישעיה פרק מג טו       אֲנִ֥י יְהוָ֖ה קְדֽוֹשְׁכֶ֑ם בּוֹרֵ֥א יִשְׂרָאֵ֖ל מַלְכְּכֶֽם׃ ס טז      כֹּ֚ה אָמַ֣ר יְהוָ֔ה הַנּוֹתֵ֥ן בַּיָּ֖ם דָּ֑רֶךְ וּבְמַ֥יִם עַזִּ֖ים נְתִיבָֽה׃ יז      הַמּוֹצִ֥יא רֶֽכֶב־וָס֖וּס חַ֣יִל וְעִזּ֑וּז יַחְדָּ֤ו יִשְׁכְּבוּ֙ בַּל־יָק֔וּמוּ דָּעֲכ֖וּ כַּפִּשְׁתָּ֥ה כָבֽוּ׃

לוגוס טו      אְנָא יוי קַדִישְכֹון דִברָהִי לְיִשׂרָאֵל מַלכְכֹון׃ טז     כִדנָן אְמַר יוי דְאַתקֵין בְיַמָא אֹורַח וּבמַיִין תַקִיפִין שְבִילָא׃ יז     דְאַפֵיק רְתִיכִין וְסוּסָוָון מַשרְיָן וְעַם סַגִי כַחדָא אִתבְלַעוּ וְלָא קָמוּ דְעִיכוּ כְבֹוצִין עָמֵי טְפֹו׃

ספריה טו  אֲנָא יְיָ קַדִישְׁכוֹן דִבְרָאֵי לְיִשְׂרָאֵל מַלְכְּכוֹן:טז  כִּדְנַן אֲמַר יְיָ דְאַתְקֵין בְּיַמָא אוֹרְחָא וּבְמַיִין תַּקִיפִין שְׁבִילָא: יז  דְאַפֵיק רְתִיכִין וְסוּסְוָן מַשִׁרְיָן וְעַם סַגִי כַּחֲדָא אִתְבְּלָעוּ וְלָא קָמוּ דְעִיכוּ כְּבוּצָא עַמִי טְפוֹ:

Isaiah goes on saying the following according to the TgJ saying, טו  אֲנָא יְיָ קַדִישְׁכוֹן דִבְרָאֵי לְיִשְׂרָאֵל מַלְכְּכוֹן: 43:15 I am the Lord, your Holy One, the Creator of Israel, your King. טז  כִּדְנַן אֲמַר יְיָ דְאַתְקֵין בְּיַמָא אוֹרְחָא וּבְמַיִין תַּקִיפִין שְׁבִילָא: 43:16 Thus saith the Lord, I am He who prepared a way in the sea, and a path in mighty waters. יז  דְאַפֵיק רְתִיכִין וְסוּסְוָן מַשִׁרְיָן וְעַם סַגִי כַּחֲדָא אִתְבְּלָעוּ וְלָא קָמוּ דְעִיכוּ כְּבוּצָא עַמִי טְפוֹ: 43:17 I who brought out the chariots, and horses, and a great host, yea, much people; they were swallowed up together, they did not rise, they were extinguished, they are extinct like the glimmering wick is extinguished. (TgJ) The Targum Jonathan is attributed to Jonathan ben Uzziel, a student of Hillel the Elder, and was composed around the first century CE. The Targum Jonathan is not a literal translation, but rather a paraphrase that includes interpretive and explanatory elements. Some of the differences that we find here between the Targum and the Hebrew Bible are in verse 15, the Targum adds the word דִבְרָאֵי (divraei), meaning “my words,” to the phrase קַדִישְׁכוֹן (kadishkhon), meaning “your Holy One.” This emphasizes that God is Holy not only in His essence, but also in His revelation to Israel.

In verse 16, the Targum uses the word אוֹרְחָא (orcha), meaning “a way,” instead of דֶרֶךְ (derekh), meaning “a road” or “a path,” to describe what God prepared in the sea. This may imply that God’s way is not fixed or predetermined, but rather flexible and adaptable to the circumstances. This is important since it speaks to each of us as individuals who require God’s help in various ways to deliver us from our circumstances and sins. In verse 17, the Targum adds the word מַשִׁרְיָן (mashiryan), meaning “army” or “host,” to the list of what God brought out of Egypt. This may indicate that the Targum views the Exodus as a military victory for God and Israel over their enemies. The Targum also uses the word עַמִי (ami), meaning “my people,” instead of פְשִׁיטָה (peshitah), meaning “flax” or “wick,” to describe what was extinguished. This may suggest that the Targum interprets the verse as a reference to the destruction of the Egyptian army, rather than a metaphor for the futility of human power. These differences between the Targum and the Hebrew Bible affect the interpretation and the application of these scriptures for our lives in various ways. For example, the Targum may help us to appreciate the holiness of God’s word and his guidance for us, to trust in his providence and his ability to make a way for us in difficult situations, and to remember his mighty acts of salvation and judgment in history. The Midrash Peskita Rabbati on Isaiah 43:15-17 from the book of Yalkut Shimoni, a collection of aggadic (non-legal) interpretations of the Hebrew Bible compiled in the 13th century has the following to say concerning these verses.

Pesikta Rabbati 35:1
רני ושמחי בת ציון כי הנני בא ושכנתי בתוכך נאם ה’ (זכריה ב י”ד): זו היא שנאמרה ברוח הקודש ע”י שלמה אם חומה היא נבנה עליה טירת כסף ואם דלת היא נצור עליה לוח ארז (שה”ש ח’ ט’) כנגד מי אמר שלמה למקרא הזה לא אמרו אלא כנגד כנסת ישראל שבשעה שנבנה הבית האחרון לא שרתה [בו] שכינה שכך אמר הקדוש ברוך הוא אם עולים ישראל כולם תשרה שכינה ואם לאו לא ישתמשו אלא בבת קול שנאמר ורבים מהכהנים והלוים וראשי האבות (א”ר יצחק מפני מה לא שרתה שכינה בבית האחרון שבנו בני הגולה מפני שבנאו כורש) [הזקנים] אשר ראו את הבית הראשון ביסדו [זה הבית בעיניהם] בוכים בקול [וגו’] (עזרא ג’ י”ב) [ואומר מי בכם הנשאר אשר ראה את הבית הזה] בכבודו הראשון ומה אתם רואים אותו היום ועתה הלא קטן הוא בעיניכם (חגי ב’ ג’) (מי בכם הנשאר אשר ראו את הבית הזה) מפני מה מחצה בוכים ומחצה שמחים אלא זקינים שראו בכבוד הבית הזה ששרתה בו שכינה וראו הבית האחרון שלא שרתה בו שכינה היו בוכים אבל בניהם שלא ראו בכבוד הבית הראשון וראו בבניין של בית האחרון היו שמיחים לכך נאמר ורבים מהכהנים והלוים וראשי האבות [וגו’ ורבים בתרועה בשמחה להרים קול וגו’] (עזרא שם) אמר רבי יצחק מפני מה לא שרתה שכינה בבית האחרון שבנו בני הגולה מפני שבנאו כורש מלך פרס שהוא מזרעו של יפת לפי שאין שכינה שורה במעשי ידיו של יפת אבל בית הראשון שבנו בני ישראל בני בניו של שם [שרתה בו שכינה] שנאמר יפת אלקים ליפת וישכון באהלי שם (בראשית ט’ כ”ז) עליהם אמר שלמה (ומשיב) [ומשבח] את כנסת ישראל ואומר אשת חיל מי ימצא ורחוק מפנינים מכרה (משלי ל”א י’) אין הכתוב מדבר אלא כנגד [ישראל] אותה שעה שגלו ישראל מארצם היו מלאכי השרת אומרין לפני הקדוש ברוך הוא רבונו של עולם כשהיו ישראל שרויים בארצם היו מדובקים בע”ז עכשיו שהגלית אותם לבין האומות (עולם) על אחת כמה וכמה מה השיבן הקב”ה הריני בטוח על בניי שאינם מניחים אותי ומדבקים לע”ז אלא מוסרים עצמם עלי בכל שעה ושעה ולא דיין שהן מוסרין עצמם אלא שהם מקרבים אחרים תחת כנפיי רצונכם באו והסתכלו במצרים עשר מכות בלבד הבאתי עליהם ולא יכלו לעמוד בהם אלא נדעכו והלכו להם שנאמר דעכו כפשתה כבו (ישעיה מ”ג י”ז) ואף מלכות בבל הבאתי עליהם צרות קימעה ולא יכלו לעמוד בהם אלא (נטלו) [בטלו] והלכו להם מן העולם שנאמר הן ארץ כשדים זה העם לא היה אשור יסדה לציים הקימו בחוניו עוררו ארמנותיה שמה למפלה (שם כ”ג י”ג) אבל ישראל אף על פי שאני מביא עליהם צרות וייסורים בעולם אינן נדחים מלפני אלא הרי הם קיימים לעולם ולעולמים. גמלתהו טוב ולא רע כל ימי חייה (משלי שם י”ג) אמר להם הקדוש ברוך הוא למלאכי השרת בואו ואודיע לכם צדקתם של בניי שאני (טענתיו) [טענתים] בעולם כמה צרות וייסורים הבאתי עליהם בעולם בכל דור ודור בכל שעה [ושעה] ולא בעטו בהם שקוראין את עצמן רשעים וקוראין אותי צדיק בפני (רשעים) והם אומרים בלשון הזה אבל אנחנו חטאנו העוינו הרשענו פשענו מרדנו ומרינו וסרנו ממצותיך ומשפטיך ולא שוה לנו ואתה צדיק על כל הבא עלינו כי אמת עשית ואנחנו הרשענו לפיכך היה שלמה מקלס את כנסת ישראל אשת חיל מי ימצא לכך נאמר אם חומה: דבר אחר רני ושמחי בא וראה (את) מה כתיב למעלה מן הענין ואני אהיה לה נאם ה’ חומת אש סביב ולכבוד אהיה בתוכה (זכריה שם ט’) [מה] ואני אלא כך אמר הקב”ה אני וכל פמליא שלי נעשים לה חומה לירושלים לעתיד לבא ואני מצוה לה מלאכים לשומרה שנאמר על חומותיך ירושלים הפקדתי שומרים (ישעיה ס”ב ו’) וכי מאחר שהאש מוקף לה מי יכול להכנס (בתוכו) [בתוכה] אלא לעתיד לבא צדיקים מהלכים באש כאדם שהוא מהלך בחמה ביום הצינה והיא עריבה עליו ואם תמיהה אתה בדבר הזה בא והסתכל בחנניה מישאל ועזריה שבשעה שהטילם נבוכדנצר לתוך הכבשן האש היו מהלכים בה כאדם שהוא מהלך בחמה ביום הצינה והיא עריבה עליו שנאמר ענה ואמר הא אנא חזי גוברין ארבעה שרין מהלכין בגו נורא וחבל לא איתי בהון וריוה דרביעאה דמי לבר אלקין (דניאל ג’ כ”ה) קדמאה לא נאמר אלא די רביעאה זה גבריאל שהיה מהלך אחריהם כתלמיד לפני הרב ללמדך שהצדיקים גדולים ממלאכי השרת. דבר אחר וריוה רביעאה כיון שראה נבוכדנצר את גבריאל הכירו ואמר זה שראיתי במלחמתו של סנחריב בשעה ששרפן ר’ אליעזר הגדול אומר בשעה שראה נבוכדנצר את גבריאל נזדעזעו כל איבריו ואמר זהו מלאך שראיתי במלחמתו של סנחריב שנדמה כזרבוכי’ קטנה של אש ושרף את כל מחנהו לכך נאמר חומת אש סביב והלא אין משרויו של הקדוש ברוך הוא אלא במרום שנאמר על השמים כבודו (תהלים קי”ג ד’) אלא מהו ולכבוד אהיה בתוכה אמר רבי יהושע בן לוי להודיע שבחן של ישראל לכל באי עולם שבשבילן הקב”ה מוריד שכינתו משמי מרום ומשרה אותה בארץ לכך נאמר ואני אהיה לה נאום ה’ חומת אש סביב ולכבוד אהיה בתוכה: דבר אחר רני ושמחי [וגו’ ונלוו גוים רבים אל ה’] (שם ט”ו) אמר רבי חנינא בר פפא אין הכתוב מדבר אלא כנגד אותה שעה שהקב”ה דן את כל אומות העולם לעתיד לבא באותה השעה מביא הקדוש ברוך הוא את כל הגרים שנתגיירו בעולם הזה ודן את כל האומות בפניהם ואומר להם מפני מה הנחתם אותי ועבדתם את ע”ז שאין בה ממש ואומרים לפניו רבונו של עולם אם באנו לפתחך לא קבלתנו אמר להם יבואו הגרים שנתגיירו מכם ויעידו בכם מיד מביא הקב”ה את כל הגרים שנתגיירו והם דנים אותן ואומרים לפניהם מפני מה הנחתם (אותי) [אותו] ועבדתם ע”ז שאין בהם ממש (ואומר לפניו רבש”ע) יתרו לא כומר של ע”ז היה וכיון שבא לפתחו של הקדוש ברוך הוא (קיבלן) [קיבלו] ואנו לאו עובדי ע”ז היינו וכיון שבאנו לפתחו של הקב”ה קיבלנו מיד מתביישים כל הרשעים מתשובת הגרים ונוטה דין והולכים מן העולם שנאמר ובאחת יבערו ויכסלו מוסר דבלים עץ הוא (ירמיה י’ ח’) לכך נאמר רני ושמחי [וגו’]: דבר אחר רני ושמחי אימת מתקיים הדבר הזה בשעה שהקדוש ברוך הוא גואל את ישראל קודם שלשה ימים שיבא משיח בא אליהו ועומד על הרי ישראל ובוכה ומספיד עליהם ואומר הרי ארץ ישראל עד מתי אתם עומדים בחורב צייה ושממה וקולו נשמע מסוף העולם ועד סופו ואחר כך אומר להם בא שלום לעולם שנאמר הנה על ההרים רגלי מבשר משמיע שלום (נחום ב’ א’) כיון ששמעו רשעים הם שמחים כולם ואומרים זה לזה בא שלום לנו ביום השני בא ועומד על הרי ישראל ואומר טובה באתה לעולם שנאמר מבשר טוב (ישעיה נ”ב ז’) ביום השלישי בא ואומר באתה ישועה לעולם שנאמר משמיע ישועה (שם) וכיון שהוא רואה את הרשעים שהם אומרים כך לכך אומר לציון מלך אלקיך (שם) ללמדך לציון ולבניה בא ישועה ולא לרשעים באותה השעה מראה הקב”ה את כבודו ומלכותו לכל באי עולם וגואל את ישראל ונגלה בראשם שנאמר עלה הפורץ לפניהם פרצו ויעבורו [שער] ויצאו בו ויעבר מלכם לפניהם וה’ בראשם (מיכה ב’ י”ג):
…Another explanation. “Sing and rejoice, O daughter of Zion… And many nations shall join the Lord…” (Zechariah 2:14-15) R’ Chanina bar Papa said: this verse is only speaking of that hour when the Holy One judges the nations of the world in the time to come. In that hour the Holy One will bring all of the converts who converted in this world and judge the nations before them. He will say to them: why did you abandon Me and worship idols that have no substance. They will say before Him: Master of the World! If we had come to Your door You would not have accepted us. He will reply to them” let the converts who converted from amongst you and testify upon you. Immediately the Holy One will bring all the converts and they will judge them, saying before them: why did you abandon Him and worship idols that have no substance? Wasn’t Yitro an idolatrous priest? Since he came to the door of the Holy One, He received him. And were we not idol worshippers? Since we came to the door of the Holy One, He received us. Immediately all of the wicked will be ashamed due to the repentance of the converts. Judgment will be passed and they will pass from the world, as it says “But with one thing they are brutish and foolish, the vanities for which they will be punished are but wood.” (Jeremiah 10:8) Therefore it says ‘Sing and rejoice.’

The major conclusion of this Midrash is that the presence of the Shekhinah (the divine presence) in the Temple depends on the faithfulness and obedience of the people of Israel. We notice how this is consistent with the idea that there is an inseparable connection between the presence of God and the faithfulness and obedience of His people. There are some passages that imply a similar idea of God’s presence and its relation to sin. For example, in the Tanakh, the glory of the Lord filled the tabernacle (Shemot / Exodus 40:34-35) and the temple (1 Kings 8:10-11), but it departed from the temple because of the people’s idolatry and wickedness (Ezekiel 10:18-19, 11:22-23). The prophet Isaiah also saw the Lord sitting on a throne in the temple, surrounded by seraphim who called him “the Holy One of Israel” (Isaiah 6:1-3), a title that is often associated with the Shekhinah in the rabbinic literature. In the NT text, Yeshua is presented as the embodiment of God’s presence and glory among His people (John 1:14, Colossians 1:19, Hebrews 1:3). He is also called “Immanuel,” which means “God with us” (Matthew 1:23, Isaiah 7:14). However, the people rejected him and crucified him, thus driving away the presence of God from their midst (Matthew 27:50-51, John 1:11, 19:15). Yeshua also promised to send the Holy Spirit, another expression of God’s presence and power, to His disciples after his departure (John 14:16-17 and 16:7). The Holy Spirit came upon the believers on the day of Shavuot (Pentecost), filling them with God’s presence and enabling them to speak in different languages (see Acts 2:1-4). However, the Holy Spirit can also be grieved, quenched, or resisted by the believers’ sin and disobedience (see Ephesians 4:30, 1 Thessalonians 5:19 and Acts 7:51). Based upon these text references, the major conclusion is consistent with the Rabbinic Midrash on Isaiah 43:15-17. The Tanakh and the NT text both suggest that there is an inseparable connection between the presence of God and the faithfulness and obedience of the people. The Lord God of Israel desires to dwell among His people and bless them, but He also demands holiness and righteousness and the reason is that we are in a family relationship with one another, we cannot walk together if we are walking two different paths, one in holiness and righteousness and the other in wickedness. Our sin and rebellion can cause the withdrawal or the judgment of God’s presence, while repentance and faith can restore or enhance our relationship with God. 

The midrash contrasts the first Temple, which was built by Israel and indwelled by the Shekhinah. We also note that after the second Temple was built it did not have the indwelling of the Shekhinah. The Midrash praises the resilience and loyalty of the exiled Israelites, who did not abandon God or worship idols, but rather sacrificed themselves and brought others under God’s wings. This Midrash influences our understanding of Isaiah 43:15-17 by providing a historical and theological context for the verses. Isaiah 43:15-17 declares that God is the Holy One of Israel, the Creator, the King, and the Redeemer, who brought out the Israelites from Egypt and destroyed the Egyptian army. The Midrash interprets these verses as a reminder of God’s power and salvation in the past, and as a promise of God’s future restoration and salvation for his people. The Midrash also implies that we should not despair or doubt God’s love and mercy, but rather trust in His providence and return to Him. In the rabbinic literature, there are other sources that agree with this interpretation, or at least share some of its themes and ideas. For example, the Talmud in tractate Yoma 9b states that the first Temple was destroyed because of idolatry, sexual immorality, and bloodshed, while the second Temple was destroyed because of baseless hatred. Note how this is consistent with Yeshua’s words in the NT text, for example, in Luke 21:5-38, Yeshua predicts the destruction of the temple and the signs of the end times. He says that the temple will be demolished, and that Jerusalem will be trampled by the Gentiles until their time is fulfilled. He also warns his followers to be prepared for persecution, false prophets, and natural disasters. He says that he will come again in glory and that those who endure to the end will be saved. In Matthew 24, Yeshua gives a similar prophecy in response to his disciples’ question about the signs of his coming and the end of the age. He says that the temple will be torn down and that there will be wars, famines, earthquakes, and tribulations. He says that many will fall away from the faith and betray one another, but that the gospel will be preached to all nations. He says that when they see the abomination of desolation standing in the holy place, they should flee to the mountains. He says that he will come like lightning and gather his elect from the four winds. And, in Luke 19:41-44, Yeshua weeps over Jerusalem as he approaches the city. He says that the city did not recognize the time of its visitation and that it will be surrounded by enemies and destroyed. He says that this is because they did not accept him as the Messiah and the Son of God. We note how these various things are related to their being baseless hatred as the rabbis speak of in the Talmudic text. The Talmud also says that the Shekhinah departed from the second Temple forty years before its destruction. Another example is the Midrash Rabbah on Song of Songs 8:9, which cites a verse from Zechariah 2:14 and a verse from Song of Songs 8:9 and explains them similarly to the Yalkut Shimoni. Midrash Rabbah adds that the second Temple was like a door, which can be opened and closed, while the first Temple was like a wall, which is firm and stable.

ספר ישעיה פרק מג יח      אַֽל־תִּזְכְּר֖וּ רִֽאשֹׁנ֑וֹת וְקַדְמֹנִיּ֖וֹת אַל־תִּתְבֹּנָֽנוּ׃

לוגוס יח     לָא תִדכְרוּן קַדמַייָתָא וּדמִן אַולָא לָא תִסתַכְלוּן׃

ספריה יח  לָא תִדְכְּרוּן קַדְמָיָתָא וּדְמִן אַוְלָא לָא תִסְתַּכְּלוּן:

Isaiah goes on saying the following according to the TgJ in Isaiah 43:18, יח  לָא תִדְכְּרוּן קַדְמָיָתָא וּדְמִן אַוְלָא לָא תִסְתַּכְּלוּן: 43:18 Remember not the former things, neither consider the things of old. (TgJ) The verse from the Targum translation differs from the Hebrew Bible in several ways, for example, the Hebrew text says, “Remember not the former things, neither consider the things of old.” The Targum says, “Do not remember the first things, and from the beginning do not look.” The Targum uses different words for “former” and “old,” which may imply a more specific reference to the events of the Exodus and the giving of the Torah, rather than a general reference to the past. The differences between the Targum and the Hebrew text may affect the interpretation and application of this scripture to our lives in various ways, such as, to encourage us to focus more on the present and the future, rather than dwelling on the past. It may also remind us of the specific acts of God’s salvation and revelation in history, and how they relate to the new things that God is doing in our lives. The Midrash Tehillim 149:2 has the following to say concerning this verse. 

Midrash Tehillim 149:2
דבר אחר שירו לה’. (ישעיה מג יח) אל תזכרו ראשונות וגו’. (שם יט) הנני עושה חדשה וגו’. (שם כא) עם זו יצרתי לי וגו’. כך אמר הקב”ה כשם שאני עושה חדשות האלו כך אמרו לי שיר חדש. לכך נאמר שירו לה’ שיר חדש. ומה ראו לומר שירה בשמחה שהן רואין ושמחין עמו. שנאמר (תהלים קד לא) ישמח ה’ במעשיו. וכתיב (שם קה ג) התהללו בשם קדשו. וכתיב (שם לג כ) נפשנו חכתה לה’ וגו’. אמר הקב”ה אתם רואים אותי ושמחים וגלים וגם אני רואה אתכם ואני גל ושמח. שנאמר (ישעיה סה יט) וגלתי בירושלים וששתי בעמי. לכך נאמר ישמח ה’ במעשיו. יהללו שמו במחול וגו’. (מיכה ז טו) כימי צאתך מארץ מצרים וגו’. שנאמר (שמות טו כ) ותצאנה כל הנשים וגו’:
Another thing, sing to God. (Isaiah 43:18) “Do not remember the former things” (ibid. 19) “Behold, I am doing a new thing” (ibid. 21) “This people I have formed for Myself” (ibid.) Thus said the Holy One, blessed be He: Just as I make these new things, so they said to Me to sing a new song. Therefore, it is said, “Sing to God a new song.” And why did they see fit to say to sing with joy? Because they see and rejoice with Him, as it is said, “Let God rejoice in His works” (Psalms 104:31), and it is written, “Praise His holy name” (ibid. 105:3), and it is written, “Our soul waits for God” (ibid. 33:20). The Holy One, blessed be He, said: You see Me and rejoice and reveal yourselves, and I also see you and reveal Myself and rejoice, as it is said, “I will rejoice in Jerusalem and delight in My people” (Isaiah 65:19). Therefore it is said, “Let them praise His name with dancing” (Micah 7:15), “As in the days of your exodus from the land of Egypt” (ibid.), as it is said, “And all the women went out” (Exodus 15:20).

The Midrash connects the new song to the new thing by suggesting that the people sing a new song because God is doing a new thing for them, such as restoration, redemption, and return from exile and oppression. The song is a response to what the Lord God is going to do, and this emphasizes the joy and delight in the relationship that the people have with God who is their savior. The verses that are cited are used to substantiate the importance of praising the Lord and shows how God and His people rejoice in each other, which also enhances the relationship and the revelation of God to His people. The Midrash is drawing a parallel between the two exoduses’ that the first was from Egypt, and the second is from Babylon. These both stand as an example of the Lord God of Israel doing a new thing on behalf of His people. It is in this way we create a new song to praise the Lord for the new thing that He does in history, in both the past, the present, and the future. These things help us to understand the context of Isaiah 43:18 from the sense that the people are being encouraged to not dwell upon the past, but to look forward for the future expectation of God’s deliverance and the sending of His Mashiach. We note how this demonstrates how the Lord God has prepared for all of us a great future, which is supposed to inspire us to create a new song to praise the Lord for what He has done in our lives, especially when we experience God’s grace and mercy in difficult times. The Scriptures also help us to objectively recognize when the Lord God is doing something in our lives and to appreciate the new things that He creates for us. This reminds us again of the great mercy of God in our lives, something we should continually look for each day. 

ספר ישעיה פרק מג יט   הִנְנִי עֹשֶֹה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵּדָעוּהָ אַף אָשִֹים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת:

לוגוס יט      הָא אְנָא עָבֵיד חְדַתָא וּכעַן תִתגְלֵי הְלָא תִידְעוּנַה אַף אְשַוֵי בְמַדבְרָא אֹורַח בְצַדיוּתָא נַהרָווָן׃

ספריה יט  הָא אֲנָא עָבִיד חַדְתָּא וּכְעַן תִּתְגְלֵי הֲלָא תֵידְעוּנָהּ אַף אַשַׁוֵי בְמַדְבְּרָא אוֹרַח בְּצַדְיוּתָא נַהַרְוָן:

Isaiah goes on saying the following according to the TgJ in Isaiah 43:19, יט  הָא אֲנָא עָבִיד חַדְתָּא וּכְעַן תִּתְגְלֵי הֲלָא תֵידְעוּנָהּ אַף אַשַׁוֵי בְמַדְבְּרָא אוֹרַח בְּצַדְיוּתָא נַהַרְוָן: 43:19 Behold, I make a new thing, and now it shall be revealed: and will ye not know it? I will even make a way in the wilderness, and rivers in the desert. (TgJ) Here the TgJ Aramaic translation uses similar or equivalent words to the Hebrew text. Some of the differences between the Aramaic text and the Hebrew text include the word for “new” where the Targum uses the word חַדְתָּא (chadta), which means “new” or “fresh.” The Hebrew text uses the word חֲדָשָׁה (chadashah), which means “new” or “renewed.” This is similar to the Hebrew text and the Targum may be emphasizing the novelty and originality of God’s new thing, while the Hebrew text may imply the restoration and renewal of God’s old thing. The TgJ uses the word תִּתְגְלֵי (titglei), which means “it shall be revealed” or “it shall be manifested.” The Hebrew bible uses the word תִצְמָח (titzmach), which means “it shall spring forth” or “it shall sprout.” The Targum may suggest that God’s new thing will be clearly and openly displayed, while the Hebrew text may indicate that God’s new thing will grow and develop gradually and organically. The Targum uses the word תֵידְעוּנָהּ (teydeunah), which means “will ye not know it” or “will ye not recognize it.” The Hebrew text uses the word תֵּדָעוּהָ (tedeuha), which means “will ye not know” or “will ye not acknowledge.” The Targum may stress the cognitive and perceptual aspect of knowing God’s new thing, while the Hebrew text may emphasize the relational and responsive aspect of knowing God’s new thing. The Targum uses the word אוֹרַח (orach), which means “way” or “path.” The Hebrew text uses the word דֶּרֶךְ (derech), which means “way” or “road.” The Targum may convey the idea of a narrow and specific way that God will make in the wilderness, while the Hebrew text may suggest a broad and general way that God will make in the wilderness. The Targum uses the word נַהַרְוָן (naharot), which means “rivers” or “streams.” The Hebrew text uses the word נְהָרוֹת (nehalim), which means “rivers” or “wadis.” The Targum may imply that God will create permanent and abundant sources of water in the desert, while the Hebrew text may refer to temporary and seasonal sources of water in the desert. These Aramaic words may not be considered significant differences in the text, but help us to appreciate the different nuances and perspectives that the Targum and the Hebrew text offer on God’s new thing and how it relates to his old thing. The text inspires us to look for and expect God’s new thing in our lives and in our world, and to be attentive and receptive to how He reveals and manifests it. Note how the Talmud Bavli interprets these verses saying the following:

Talmud Bavli Berakhot 13a:1
לֹא שֶׁיֵּעָקֵר ״יַעֲקֹב״ מִמְּקוֹמוֹ, אֶלָּא ״יִשְׂרָאֵל״ עִיקָּר וְ״יַעֲקֹב״ טָפֵל לוֹ. וְכֵן הוּא אוֹמֵר ״אַל תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ״: אַל תִּזְכְּרוּ רִאשֹׁנוֹת״ — זֶה שִׁעְבּוּד מַלְכֻיוֹת, ״וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ״ — זוֹ יְצִיאַת מִצְרַיִם.
not that the name Jacob will be entirely uprooted from its place, but that the name Israel will be the primary name to which the name Jacob will be secondary, as the Torah continues to refer to him as Jacob after this event. And it also says that the ultimate redemption will overshadow the previous redemption in the verse: “Do not remember the former events, and do not ponder things of old” (Isaiah 43:18), and the Gemara explains: “Do not remember the former events,” that is the subjugation to the kingdoms, and “do not ponder things of old,” that is the exodus from Egypt, which occurred before the subjugation to the nations.

Note how the Talmud emphasizes the power of sin which led to the subjugation of Israel to the nations, and then of the power of God to deliver the people in His mercy and grace. The Scriptures challenge us to know and acknowledge God’s new thing in a personal and practical way, and to respond to it with faith, obedience, and in song. The Scripture also reminds us to recognize how the God of Israel is able to do anything regardless of the situation. 

ספר ישעיה פרק מג כ      תְּכַבְּדֵ֙נִי֙ חַיַּ֣ת הַשָּׂדֶ֔ה תַּנִּ֖ים וּבְנ֣וֹת יַֽעֲנָ֑ה כִּֽי־נָתַ֨תִּי בַמִּדְבָּ֜ר מַ֗יִם נְהָרוֹת֙ בִּֽישִׁימֹ֔ן לְהַשְׁק֖וֹת עַמִּ֥י בְחִירִֽי׃ כא      עַם־זוּ֙ יָצַ֣רְתִּי לִ֔י תְּהִלָּתִ֖י יְסַפֵּֽרוּ׃ ס

לוגוס כ      יֵיקְרוּן קֳדָמַי כַד אְיַתֵיב מְדִינָן דְצָדיָן אְתַר דַהְוַאָה שָריָן יָרוּרִין וּבנָת נַעָמיָן אְרֵי יְהַבִית בְמַדבְרָא מַיָא נַהרִין בְצַדיוּתָא לְאַשקָאָה גָלְוָת עַמִי דְאִתרְעִיתִי בֵיה׃ כא     עַמָא דֵין אַתקֵינִית לְפֻלחָנִי בְתוּשבַחתִי יְהֹון מִשתָעַן׃

ספריה כ  יְיַקְרוּן קֳדָמַי כַּד אַיְתֵב מְדִינָן דְצַדְיָן אֲתַר דַהֲוָאָה שָׁרְיָן יְרוּדִין וּבְנָת נַעֲמִין אֲרֵי יְהָבִית בְּמַדְבְּרָא מַיָא נַהֲרִין בְּצַדְיוּתָא לְאַשְׁקָאָה גַלְוַת עַמִי דְאִתְרְעֵיתִי בָהּ: כא  עַמָא דֵין אַתְקְנֵית לְפוּלְחָנִי בְתוּשְׁבַּחְתִּי יְהוֹן מִשְׁתָּעָן:

Isaiah goes on saying the following according to the TgJ on Isaiah 43:20-21, כ  יְיַקְרוּן קֳדָמַי כַּד אַיְתֵב מְדִינָן דְצַדְיָן אֲתַר דַהֲוָאָה שָׁרְיָן יְרוּדִין וּבְנָת נַעֲמִין אֲרֵי יְהָבִית בְּמַדְבְּרָא מַיָא נַהֲרִין בְּצַדְיוּתָא לְאַשְׁקָאָה גַלְוַת עַמִי דְאִתְרְעֵיתִי בָהּ: 43:20 They shall honour me, when I make habitable provinces at the desert, and the places where the dragons and the daughters of the ostrich dwell; because I will give water in the wilderness, rivers in the desert, to give drink to the captives of my people, in whom I delight. כא  עַמָא דֵין אַתְקְנֵית לְפוּלְחָנִי בְתוּשְׁבַּחְתִּי יְהוֹן מִשְׁתָּעָן:43:21 This people have I prepared for my service, they shall declare my praise. (TgJ) The differences in the Aramaic translation are as follows, the Targum uses the word יְיַקְרוּן (yeyakrun), which means “they shall honor” or “they shall glorify.” The Hebrew text uses the word יְכַבְּדוּנִי (yekabeduni), which means “they shall honor” or “they shall give me glory.” The Targum may be emphasizing the idea of giving God glory, while the Hebrew text may imply the idea of giving God weight or importance using the word kavod. The Targum uses the word מְדִינָן (medinan), which means “provinces” or “regions.” The Hebrew text uses the word חַיַּ֣ת (khayot), which means “beasts” or “animals.” The Targum may suggest that God will transform the desert into a civilized and populated place, while the Hebrew text may indicate that God will provide for the wild creatures of the desert. The Targum uses the word גַלְוַת (galvut), which means “captives” or “exiles.” The Hebrew text uses the word בְּחִירִי (bechiri), which means “my chosen” or “my elect.” The Targum may stress the condition of the people as being in captivity, while the Hebrew text may emphasize the status of the people as being God’s chosen ones. These differences between the Aramaic and the Hebrew translation affect the interpretation to help us to appreciate the different nuances and perspectives that the Targum and the Hebrew text offer on God’s relationship with His people and His creation. These scriptures inspire us to honor and glorify God for His power and grace in transforming our lives and our environment, and to trust Him to provide for our needs and desires. They challenge us to recognize the forces of evil and chaos that oppose God and His purposes, and to seek His protection and guidance. They also remind us of our identity as God’s people, who are called to serve and praise Him, and to be a witness and a blessing to the nations. The Midrashim from Orchot Tzadikim 28:12 and Midrash Tehillim 67:1 interpret these verses from Isaiah 43:20-21 in the following way.

Orchot Tzadikim 28:12
וְגַם לֹא נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא רְשׁוּת לְשׁוּם אֻמָּה בָּעוֹלָם לְסַפֵּר תְּהִלָּתוֹ אֶלָּא לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיהו מג כא): ״עַם זוּ יָצַרְתִּי לִי, תְּהִלָּתִי יְסַפֵּרוּ״. וּכְתִיב (דברים ז ו): ״כִּי עַם קָדוֹשׁ אַתָּה לַיְיָ אֱלֹהֶיךָ״. וּכְתִיב (דברים כו יח): ״וַיְיָ הֶאֱמִירְךָ הַיּוֹם, לִהְיוֹת לוֹ לְעַם סְגֻלָּה״. וּכְתִיב (דברים כו יט): ״וּלְתִתְּךָ עֶלְיוֹן עַל כָּל הַגּוֹיִם״. וְגַם לֹא לְשׁוּם בְּרִיָּה נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לָדַעַת אֶת הַשֵּׁם יִתְבָּרַךְ אֶלָּא לְיִשְׂרָאֵל, דִּכְתִיב (דברים ד לה): ״אַתָּה הָרְאֵתָ לָדַעַת כִּי יְיָ הוּא הָאֱלֹהִים, אֵין עוֹד מִלְּבַדּוֹ״. וּכְתִיב (דברים ד ח): ״וּמִי גוֹי גָּדוֹל אֲשֶׁר לוֹ חֻקִּים וּמִשְׁפָּטִים צַדִּיקִם כְּכֹל הַתּוֹרָה הַזֹּאת״. וּכְתִיב (דברים ו יג): ״אֶת יְיָ אֱלֹהֶיךָ תִּירָא וְאֹתוֹ תַעֲבֹד״.
Also consider that the Holy One, Blessed be He, has given permission to no people in the world to tell His praises other than Israel, as it is said, “The people which I have formed for Myself, that they might tell of My praise” (Is. 43:21). And it is written, “For thou art a holy people unto the Lord thy God” (Deut. 7:6). And it is written, “And the Lord hath avouched thee this day to be His own treasure” (Deut. 26:18). And it is written “To make thee high above all nations” (Deut. 26:19). And the Holy One, Blessed be He, did not give any creature the ability to know the Name, Blessed be He, save to Israel, as it is written, “Unto thee it was shown, that thou mightest know that the Lord, He is God; there is none else beside Him” (Deut. 4:35). And it is written, “And what great nation is there, that hath statutes, and ordinances so righteous as all this law, which I set before you this day” (Deut. 4:8). And it is written, “Thou shalt fear the Lord thy God; and Him shalt thou serve” (Deut. 6:13).

Midrash Tehillim 67:1
למנצח בנגינות. אלקים יחננו ויברכנו. זה שאמר הכתוב (איכה ג כב) חסדי ה’ כי לא תמנו. יודעים אנו שרחמיו של הקב”ה קיימים הם ולא כלינו אותם ורחמיו עלינו שהעכו”ם אומרים (תהלים פג ה) לכו ונכחידם מגוי ולא כלו רחמיו מעלינו. לכך נאמר חסדי ה’ כי לא תמנו אלא עוד גדולה מזאת שאתה מחדשנו ומעמידנו חדשים בכל בקר ובקר שנאמר (איכה ג כג) חדשים לבקרים ומתוך כך אנו יודעים שרבה אמונתך לכל באי עולם. ודבר האמונה שדברת עם אבותינו באנו בבבל העמדתנו חדשים עשתה מעט והלכה לה. וכשראה משה רבינו מלכות יון שמשעבדת אותנו התחיל להתפלל למה שהיא נופלת ביד שבטו של לוי התחיל אומר (דברים לג יא) ברך ה’ חילו. לכך נאמר ברך בברכה שמברכין את בניך ומה ברכה מברכין (במדבר ו כד) יברכך ה’ וישמרך. ואף כאן ברכם כן אלקים יחננו ויברכנו. ואם עשית כן (תהלים עז טו) הודעת בעמים עוזך שנאמר לדעת בארץ דרכך בכל גוים ישועתך ואין הקב”ה מושיע לישראל במעשיהם אלא להודיע גבורתו ולהודיע שמו. ואסף אומר כך (שם עו ב) נודע ביהודה אלקים בישראל גדול שמו. ואומר (שם עז טו) אתה האל עושה פלא הודעת בעמים עוזך. ומהו העוז שהודעת לבניך גבורה לגאלם בזרוע עוזך. (שם קו ח) ויושיעם למען שמו להודיע את גבורתו שהקב”ה מושיע את ישראל יכול שיאמרו הגוים נושא להם פנים אלא מודים לו שנאמר יודוך עמים אלקים יודוך עמים כולם. וכן הוא אומר (ישעיה סא יא) כי כארץ תוציא צמחה. ואומר (שם סב א) למען ציון לא אחשה ולמען ירושלים וגו’. ואומר (שם ב) וראו גוים צדקך וכל מלכים כבודך:
To conquer with melodies. May God have mercy on us and bless us. As it is written (Lamentations 3:22): “The Lord’s mercies are not consumed.” We know that the mercy of the Holy One, blessed be He, endures forever, and His mercies are not exhausted. His mercy towards us is such that even when the nations of the world say (Psalms 47:5): “Let us destroy them from being a nation,” His mercies do not cease upon us. Therefore, it is said: “The Lord’s mercies are not consumed,” and even greater than this is that You renew us and establish us anew every morning, as it is written (Lamentations 3:23): “They are new every morning.” From this we know that Your faithfulness is great to all the inhabitants of the world. And the matter of faith that You spoke with our forefathers, when we came to Babylon, the renewal that You made for us, made it little and it passed. And when Moses saw the kingdom of Greece that oppressed us, he began to pray that it should fall into the hand of the staff of Levi, and he began to say (Deuteronomy 33:11): “Bless, Lord, his strength.” Therefore, we say “Bless” with a blessing that blesses Your children, and what blessing do we bless them with? “The Lord bless you and keep you” (Numbers 6:24). And also here, “May God have mercy on us and bless us.” And if You do so (Psalms 67:16), You will make known Your strength among the nations, as it is said: “That Your way may be known upon earth, Your salvation among all nations.” And the Holy One, blessed be He, does not save Israel through their own actions, but to make known His might and to declare His Name. And Asaph said thus (Psalms 76:2): “In Judah is God known; His name is great in Israel.” And it is said (Psalms 77:15): “Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph.” And He saved them for the sake of His Name, to make known His might, so that the nations may not say, “We have prevailed over them.” Rather, they will acknowledge Him, as it is said: “Let the people praise Thee, O God; let all the people praise Thee” (Psalms 67:4). And thus it is said (Isaiah 35:1): “For as the earth bringeth forth her shoots.” And it is said (Isaiah 43:21): “This people have I formed for Myself; they shall declare My praise.”

The Midrash Orchot Tzadikim asserts that God has given permission to no other nation but Israel to tell His praises, and that He has not given any other creature the ability to know His name. Note how this speaks to the uniqueness of our creation being made in the image of God! The Midrash cites several verses from Deuteronomy to support this claim, emphasizing the holiness, treasure, and greatness of Israel as God’s chosen people. Midrash Tehillim states that Tehillim / Psalms 67 begins with the words “May God be gracious to us and bless us.” The Rabbis connect this to Lamentations 3:22, which says “The mercies of the Lord are not consumed.” This implies that God’s mercies are everlasting and that we cannot exhaust them, and that we can be encouraged to continue to seek and pray for His grace, mercy, and blessing in our lives. Both midrashim relate to the theme of Isaiah 43:20-21, which speaks of God’s redemption of Israel from exile and His formation of them as a people to declare His praises. The first midrash highlights the special relationship and privilege that Israel has with God, while the second midrash expresses the hope and gratitude that Israel has for God’s mercy and favor. Both midrashim reflect the faith and devotion of God’s people and for His having chosen us and saved us from our sins. The scripture from Isaiah 43:20-21 can be interpreted as a prophecy of God’s restoration of Israel after the Babylonian captivity, and as a promise of God’s future salvation in the messianic era. We also note how these things can be applied to the historical situation of God’s people who are faced with many trials and tribulations. The purpose of trials and tribulations is to mold us and make us into what God wants in our lives, and to demonstrate how we maintain the faith in the Lord and bear testimony of His praises to the world. Note how these things are consistent with both the biblical and rabbinic interpretations of these scriptures. We read in the Scriptures too how throughout history God’s people have faced many trials and tribulations but have always trusted in God’s love and power. The scripture can inspire us to praise God for His deeds and to seek His will and glory in our lives, this is ultimately the outcome and purpose of life and why we have been created in the image of God!