Isaiah 43:1 opens saying וְעַתָּה כֹּה-אָמַר יְהֹוָה “But now thus saith the LORD…” which automatically connects this chapter to the preceding chapter. The overarching theme of this chapter is that of the salvation of God stating in the text that God has both the ability and the desire to save His people! The problem is not on the God of Israel and His ability to save, it is on the side of the people who are unwilling to listen and seek Teshuvah (Repentance). The inability to recognize the work and calling of God is what leads one to a failure to listen and seek to repent from one’s sins. Here we are told by Isaiah that God’s mercy is so great, that he will act on behalf of His people, and pour out his mercy and grace so His name would be glorified. We note how Isaiah speaks in chapter 43, that the people will be protected in miraculous ways, such as how the Lord will always be with His people and the fire will not burn them (Isaiah 43:2) and reminds them of how the Lord delivered them from Egypt (Isaiah 43:1-7). Isaiah claims that the difficult times and exile are not meant to say that the Lord God no longer loves His people, but that they should not fear because this is evidence that He does love His people, and that He is calling them back to His holy and righteous ways. We note that the calamity that is brought will not utterly destroy God’s people, but refine them and make them stronger and more faithful. The point of the judgment is due to unrepentant sin. The Scriptures describe God’s people coming under judgment in various ways, depending on the context and the nature of their sin. Some of the major reasons are as follows.
Reasons Why God’s People Come Under Judgment
Disobedience to God’s covenant and commandments (Devarim / Deuteronomy 28:15-68, Vayikra / Leviticus 26:14-46).
Idolatry and worship of other gods (Judges 2:11-15, 2 Kings 17:7-23).
Unfaithfulness and corruption (Hosea 4:1-3, Jeremiah 5:1-9).
Injustice and oppression of the poor and the needy (Amos 2:6-8, Isaiah 1:21-23).
Pride and arrogance (Isaiah 2:12-17, Ezekiel 28:11-19).
When we study the Hebrew Bible we learn the Scriptures use different terms and images to describe God’s judgment. For example, the curse (אָרָר, arar) comes as a result of breaking the covenant (see Devarim / Deuteronomy 27:15-26, 28:15-68). The wrath (אַף, aph) or anger (חֵמָה, chemah) of God burns against the wicked (Tehillim / Psalms 78:49-51, Nahum 1:2-6). The sword (חֶרֶב, chereb) or war (מִלְחָמָה, milchamah) is what the Lord God brings or allows to punish his enemies (see Jeremiah 25:15-38 and Ezekiel 14:17-21). The exile (גָּלוּת, galut) or captivity (שְׁבִי, shevi) is what we are seeing Isaiah warn of where the Lord God sends or permits to happen as a result of the people’s sin (see 2 Kings 17:6-23, Lamentations 1:1-5). The day (יוֹם, yom) or day of the Lord (יוֹם יְהוָה, yom yhwh) refers to a time of divine intervention and judgment (see Isaiah 13:6-13 and Joel 2:1-11). These things demonstrate how the Hebrew Bible explains that God’s judgment is not arbitrary or capricious, but is based on His righteousness (צֶדֶק, tzedek) and justice (מִשְׁפָּט, mishpat) that uphold his holy standards (see Tehillim / Psalms 89:14, Isaiah 5:16). Judgment is preceded by God’s warning (הוֹכֵחַ, hochach) and invitation to repentance (שׁוּב, shuv) that demonstrate his patience and mercy (see Jeremiah 25:4-7 and Ezekiel 18:30-32). Note also that Judgment is accompanied by God’s promise (הַבְטָחָה, havtachah) and hope (תִּקְוָה, tikvah) of restoration and salvation for those who turn (return) to him (see Isaiah 40:1-2 and Jeremiah 29:10-14). It is because of these things that we should take the time to carefully study God’s Word, and the interpretation and application of God’s word to our lives includes examining our lives for the judgment of God to see whether we have been rebellious and to seek if the Lord God is calling us to return. This is why we should always take great caution and humility while studying God’s word! Note another important point is that we are not the original audience of context for these texts, therefore we need to understand the Scriptures in their historical and literary settings so that we are able to apply them to our own situations. In addition, the new covenant that we have in Yeshua does not do away with the covenant that we find in the Tanakh (OT) because one is built upon the other. We must however make note of the small differences and similarities in the covenants and consider what the application of God’s word is to walk in holiness, and righteousness, for the glory of God. (2 Corinthians 3:6-18, Hebrews 8:6-13). To be disobedient to the covenant of God and disobedient to His commands means to break the agreement that we have made with God and His Messiah. We note that the Lord God Gave His instructions for life (the Torah) at Sinai following the people having made a verbal agreement to enter into a covenant relationship with God. This again demonstrates how relationship and salvation come by faith. The disobedient one is the one who rejects God’s Word and rejects His authority to follow after one’s own will and desires instead of God’s will and purposes. This is the definition of rebellion and distrust of God, and it leads to various consequences, just as both Isaiah and the rest of the Scriptures describe. We are told however that God is merciful and forgiving to those who repent and return to Him! Therefore, what we are seeing here in the book of Isaiah, and specifically in chapter 43, is how the Lord God promises to restore and save His people in the end! This is the great mercy and glory of God, that He is loving, merciful, and full of truth and that He desires for His people to turn from their sins and return and seek Him in all their ways!
Masoretic Text (MSS) on Isaiah 43:1-7
Isaiah goes on saying the following according to Isaiah 43:1-2.
Isaiah 43:1 states, “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. (וְעַתָּה כֹּה-אָמַר יְהֹוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְֹרָאֵל אַל-תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי-אָתָּה)” Isaiah 43:2 “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. (כִּי-תַעֲבֹר בַּמַּיִם אִתְּךָ-אָנִי וּבַנְּהָרוֹת לֹא יִשְׁטְפוּךָ כִּי-תֵלֵךְ בְּמוֹ-אֵשׁ לֹא תִכָּוֶה וְלֶהָבָה לֹא תִבְעַר-בָּךְ)”
References for Isaiah 43:1-2: Ge 2:7; 26:3; 32:28; Ex 6:6; 14:21–25; Dt 7:1–8; 26:17–19; 31:6, 8, 23; Jos 1:5; 3:7, 13–17; 2 Ki 17:32–41; Job 19:25; Ps 23:4; 66:12; 91:3; Pr 6:28; Is 8:7–8; 27:11; 29:6, 19–24; 30:27–29; 41:8–16, 24–29; 42:6, 25–43:1, 5, 7, 14–16, 21; 44:2, 6, 21–24; 45:3–4; 48:20; 49:1; Je 1:8; 30:10–11; 46:27–28; Da 3:19–27; Ho 1:6–11; Mal 3:17; Bar 4:30; Mt 8:10–27; Lk 1:74; 12:32; Ga 3:1–7
These passages (Isaiah 43:1-2) speak of the Love of God, how He called Israel by name, which indicates an intimate relationship with His people, and He promises to be with the people, drawing in a Torah parallel to Shemot / Exodus 14 on going through the waters (the Red Sea). Note how the Lord God has chosen His people and redeemed them, called them by name, and claimed them to be His own. The word for “redeemed” (גְאַלְתִּ֔יךָ) is related to the word for “kinsman-redeemer” (גֹּאֵ֖ל), which is a term for a relative who rescues or restores the rights of another family member who is in trouble or in debt (see Vayikra / Leviticus 25:25-55). This implies that God has a close and personal relationship with His people, and that He acts on their behalf to save them from their enemies and restore them to their land. The promise to be with them is regardless of whether they face water, fire, or enemies. These passages are not directly quoted in the NT text but there are some parallels with the content, such as in Matthew 3:16-17, John 10:3-4, and Romans 8:35-39.
Matthew 3:16–17 3:16 And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: 3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (KJV, βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί, καὶ εἶδεν [τὸ] πνεῦμα [τοῦ] θεοῦ καταβαῖνον ὡσεὶ περιστερὰν [καὶ] ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.)
John 10:3–4 10:3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 10:4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. (KJV, τούτῳ ὁ θυρωρὸς ἀνοίγει καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει καὶ τὰ ἴδια πρόβατα φωνεῖ κατʼ ὄνομα καὶ ἐξάγει αὐτά. ὅταν τὰ ἴδια πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ·)
Romans 8:35–39 8:35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 8:36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. 8:37 Nay, in all these things we are more than conquerors through him that loved us. 8:38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 8:39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (KJV, τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; καθὼς γέγραπται ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς. ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.)
We note here the parallels, in Matthew 3:16-17, Yeshua was baptized by John in the Jordan River and a voice from heaven says, “This is my Son, whom I love; with him I am well pleased.” This echoes the idea of God calling His people by name and declaring them as His own. According to John 10:3-4, Yeshua says, “The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.” This reflects the idea of God calling His people by name and leading them to safety a parallel to Isaiah 43:1-2. In Romans 8:35-39, Paul asks, “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? … No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” This expresses the idea of God being with His people in times of trouble and nothing being able to separate them from His love.
Some interesting features about the Hebrew text of Isaiah 43:1-2 are in relation to the word for “called” (קָרָ֥אתִי) which can also mean “proclaimed” or “invited.” This suggests that the Lord God named His people and has a purpose and plan for His people as well which is to reveal the truth of God to the world. The word for “mine” (לִי־) is emphatic in Hebrew, as it is placed at the end of the sentence. This stresses that God has a strong claim and ownership over His people, and that they belong to Him alone. We note how the blindness and unwillingness to listen are gone here in Isaiah 43. Our value is in the fact that we belong to God and we should focus upon this truth because it leads us to know who we are in the Lord as His people, and how we should live our lives as His people, holy and righteous. We note also that because we are God’s people and because He is with us, we should not fear, and this is why this is repeated again and again in these chapters (Isaiah 41:10, 41:13-14; 43:1, 43:5, 44:1, 44:8). Note something about this first verse וְעַתָּה כֹּה-אָמַר יְהֹוָה בֹּרַאֲךָ יַעֲקֹב וְיֹצֶרְךָ יִשְֹרָאֵל אַל-תִּירָא כִּי גְאַלְתִּיךָ קָרָאתִי בְשִׁמְךָ לִי-אָתָּה “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.” Here Isaiah uses two names to refer to Israel, both Jacob and Israel, this illustrates how the Lord God brought Israel into existence, and emphasizes the Abrahamic covenant, of how God called Abraham out (see Bereshit / Genesis 12) and Abraham responded. God created a nation and a people, and then brought them up out of another nation (Egypt) something that was totally unheard of prior and following the event! We note what these Torah examples express is how the Lord God preserves His people and protects them. Note also how Isaiah 43:2 also implies the same thing, regardless of the trials, the Lord preserves His people. It is interesting how John Calvin wrote saying, “The Lord has not redeemed you so that you might enjoy pleasures and luxuries … but so that you should be prepared for enduring all kinds of evils.” The point is that the Lord God does not say that there won’t be any troubles such as floods, forest fires, etc. but He makes the promise that one can survive these things because of His presence in their midst. (See also Tehillim / Psalms 66:12 and 1 Peter 1:6-7) It could be that these are the outcomes of belonging to the God of Israel in the midst of a godless world, there will be trials and difficulties. The essential point is that whenever we go through difficulties and trials, loss, and tragedy, the God of Israel and His Messiah is with us! (See Romans 8:31-39) Paul uses the example of God’s son Yeshua who was also not spared from these same things.
Isaiah goes on saying the following according to Isaiah 43:3-4.
Isaiah 43:3 states, “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. (כִּי אֲנִי יְהֹוָה אֱלֹהֶיךָ קְדוֹשׁ יִשְֹרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ)” Isaiah 43:4 “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. (מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וַאֲנִי אֲהַבְתִּיךָ וְאֶתֵּן אָדָם תַּחְתֶּיךָ וּלְאֻמִּים תַּחַת נַפְשֶׁךָ)”
References for Isaiah 43:3-4: Ge 10:7; Ex 14:21–25, 30; 19:5–6; 20:2; Dt 4:37; 7:1–8; 26:17–19; Jdg 2:18; 1 Sa 18:30; 2 Ki 1:13–14; 17:32–41; 18:21; 19:9; Ps 3:8; 36:7; 68:31; 72:10, 14; Pr 3:15; 11:8; 21:18; Is 19:1, 20; 20:3–5; 25:9; 28:16; 29:19–24; 41:8–16, 20, 24–29; 43:4, 11; 45:14–15, 21; 49:5, 26; 52:3–4; 60:16; 63:8–9; Eze 29:20; Da 3:19–24; Ho 1:6–11; 11:1; Mt 8:10–27; Ga 3:1–7; Re 3:9
These verses are quite interesting from the sense of what God is promising according to Isaiah. The Lord God is saying that He gave Egypt for a ransom, Ethiopia and Seba for Israel, and that he will give men and people in order to save life. Note how the immediate application is how this echoes what Yeshua did for us, laying down His life for ours so that we can receive the forgiveness of sins. The NT text does not directly quote Isaiah 43:3-4, but there are some allusions to these verses. Note how precious we are before God and how the Lord loves us. We also recognize how Yeshua said that he calls his sheep by name and leads them out, (John 10:3-4) which parallels Isaiah 43:1, where God says he calls Israel by name. We also can see the parallel in the following verses according to Matthew 3:17, 17:5, Acts 8:26-40, and Romans 9:25-26.
Matthew 3:17 3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. (KJV καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.)
Matthew 17:5 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. (KJV ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ.)
Acts 8:26–40 8:26 And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. 8:27 And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, 8:28 Was returning, and sitting in his chariot read Esaias the prophet. 8:29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot. 8:30 And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? 8:31 And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. 8:32 The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: 8:33 In his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. 8:34 And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? 8:35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. 8:36 And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? 8:37 And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. 8:38 And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. 8:39 And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. 8:40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. (KJV Ἄγγελος δὲ κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων· ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν, αὕτη ἐστὶν ἔρημος. καὶ ἀναστὰς ἐπορεύθη. καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, ἦν τε ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαΐαν. εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ· πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαΐαν τὸν προφήτην καὶ εἶπεν· ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; ὁ δὲ εἶπεν· πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸν Φίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Ἐν τῇ ταπεινώσει [αὐτοῦ] ἡ κρίσις αὐτοῦ ἤρθη τὴν γενεὰν αὐτοῦ τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν· δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος· ἰδοὺ ὕδωρ, τί κωλύει με βαπτισθῆναι; καὶ ἐκέλευσεν στῆναι τὸ ἅρμα καὶ κατέβησαν ἀμφότεροι εἰς τὸ ὕδωρ, ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα κυρίου ἥρπασεν τὸν Φίλιππον καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον· καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισάρειαν.)
Romans 9:25–26 9:25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 9:26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. (KJV ὡς καὶ ἐν τῷ Ὡσηὲ λέγει· καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην· καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος.)
Here in Matthew 3:17 and 17:5 the language reflects the language of Isaiah 43:4 where the Lord God says that He loves Israel, likewise He loves His Messiah, and He loves us! According to Acts 8:26-40, Philip explains the gospel to an Ethiopian eunuch, who is from the region of Cush mentioned in Isaiah 43:3. The eunuch is reading from Isaiah 53, which is another chapter that speaks of God’s salvation for his people. In Romans 9:25-26, Paul quotes from Hosea 2:23 and 1:10, which use similar language as Isaiah 43:1 and 43:7, to show that the Lord God has called both Jews and Gentiles to be His children. These examples suggest that the NT writers saw Isaiah 43:3-4 as part of the larger context of God’s promise to redeem and restore His people, and to extend His grace to the nations through His Son, Yeshua the Messiah. The Tanakh uses Isaiah 43:3-4 as part of the section that addresses the situation of the exiled Israelites in Babylon and announces God’s plan to deliver them and bring them back to their land. These things illustrate the mercy and grace of God to keep His promises and restore the covenant relationship. Isaiah 43:3-4 is part of a larger oracle in Isaiah 43:1-7, where God reaffirms His covenant relationship with Israel, and assures them of His presence and protection in the midst of their trials. God reminds Israel that He is the Creator, Redeemer, and Savior, and that He has chosen them as His witnesses and servants. The Lord God also declares that He has given other nations, such as Egypt, Cush, and Seba, as a ransom or a price for Israel’s freedom. We note that this may refer to the historical events of the sixth century BC, when the Persian king Cyrus conquered these nations and allowed the Israelites to return to their land. An alternative interpretation of these verses may be that these things express God’s sovereignty and justice, as He exchanges the lives of the wicked for the lives of the righteous. The Lord God also expresses His love and esteem for Israel, and His willingness to give other people and nations in exchange for their life. This may indicate God’s grace and mercy, as He spares Israel from destruction and restores them to their land. We note the parallel for us today, how the Lord God spares us in His mercy and grace allowing time for us to repent and seek His holy and righteous ways! These things speak of God’s judgment and wrath, as He punishes the enemies of Israel and vindicates His people. In either case, God shows that Israel is precious and honored in His sight, and that He has a purpose and a plan for all of us as His people and witnesses of His love and power. We note here in Isaiah 43:3-4 the emphasis is upon the sovereignty of God, that He is savior, and the preservation of our lives is purely the result of His grace and mercy! The love, grace, and mercy of God is expressed in His name (Shemot / Exodus 3:14, 6:3, 34:5-7).
We note in Isaiah 43:3, Isaiah speaks of the God of Israel being מוֹשִׁיעֶךָ “your savior.” We see the same description in the Torah according to Shemot / Exodus 14:30, 15:2 and in Devarim / Deuteronomy 22:27, 28:29, 28:31, and Judges 3:9, 3:15, 6:36, and 12:3. The emphasis here is the Lord God of Israel being the one who can be trusted to deliver. We note something about these things, that the Lord God is promising a high price for the lives of His people. We note also how according to the Scriptures, there are other references to the wicked becoming a ransom for the righteous. Take for example Mishley / Proverbs 21:18.
Mishley / Proverbs 21:18 21:18 The wicked shall be a ransom for the righteous, And the transgressor for the upright. (KJV כֹּ֣פֶר לַצַּדִּ֣יק רָשָׁ֑ע וְתַ֖חַת יְשָׁרִ֣ים בּוֹגֵֽד׃)
King Solomon wrote about this principle. This parallels the principle of the one who became sin for the sake of others deliverance, as Paul wrote in 2 Corinthians 5:21, where Yeshua gave “his life as a ransom for many” according to Matthew 20:28. Ultimately it was not Egypt, Ethiopia, and Seba that God had given, but His Son Yeshua for the forgiveness of sins and for restoration. We note how the Lord God continues to love us and restore us, and this is because of the great love that He has for us which indicates our value to Him. The emphasis upon these verses is that the Lord God of Israel is willing to pay a heavy price with the lives of men to redeem His people. This again parallels what we find taking place in the NT account of Yeshua the Messiah!
Isaiah goes on saying the following according to Isaiah 43:5-7.
ספר ישעיה פרק מג ה אַל-תִּירָא כִּי-אִתְּךָ-אָנִי מִמִּזְרָח אָבִיא זַרְעֶךָ וּמִמַּעֲרָב אֲקַבְּצֶךָּ: ו אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל-תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ: ז כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף-עֲשִֹיתִיו:
Isaiah 43:5 states, “Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; (אַל-תִּירָא כִּי-אִתְּךָ-אָנִי מִמִּזְרָח אָבִיא זַרְעֶךָ וּמִמַּעֲרָב אֲקַבְּצֶךָּ)” Isaiah 43:6 “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; (אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל-תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ)” Isaiah 43:7 “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. (כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף-עֲשִֹיתִיו)”
References for Isaiah 43:5-7: Ge 15:1; 21:22; Ex 14:21–25; Dt 7:1–8; 26:17–19; 30:4; 2 Ki 17:32–41; Ps 86:9; 100:3; 107:3; Is 8:10; 11:11–16; 19:25; 24:14; 27:11; 29:19–24; 41:8–16, 24–29; 43:1–2, 7, 21; 44:1–2, 23; 45:22; 46:13; 48:1; 49:12, 18, 22; 54:3, 7; 56:5; 60:4, 8–9; 61:9; 62:2; 63:19; 65:1; 66:22; Je 14:9; 15:16; 23:8; 30:10–11; 46:27–28; Eze 16:20, 61; 36:24; Da 3:19–24; Ho 1:6–11; Zec 8:7, Mt 8:10–27; Lk 1:74; 12:32; Jn 3:2–3; Ro 9:5; 11:28; 2 Co 5:17; 6:18; Ga 3:1–7; Eph 2:10; Jas 2:7
Here we read how the Lord God is calling His people, all of those who are called by His name, from all directions on the earth, to return. Notice how the language speaks of the north and south giving up those who are called, and that God has created us for His glory. The NT text does not directly quote Isaiah 43:5-7, but there are some possible connections or implications of these verses in some passages. For example, in Matthew 24:31 and Mark 13:27:
Matthew 24:31 24:31 And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. (KJV καὶ ἀποστελεῖ τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρων οὐρανῶν ἕως [τῶν] ἄκρων αὐτῶν.)
Mark 13:27 13:27 And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven. (KJV καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ.)
Here the language is very similar where Yeshua says that he will send his angels to gather his elect from the four winds, from one end of heaven to the other. This may echo Isaiah 43:5-6, where God says that he will bring his sons and daughters from the east, west, north, and south. In Acts 2:5-11, Luke describes how Jews from every nation under heaven were gathered in Jerusalem on the day of Shavuot, and heard the apostles speaking in their own languages about the mighty works of God. This may reflect Isaiah 43:6-7, where God says that He will bring His people who are called by His name, whom He created for his glory. In Revelation 7:9-17, John sees a great multitude from every nation, tribe, people, and language standing before the throne and the Lamb, wearing white robes and holding palm branches. They are said to have come out of the great tribulation, and to be washed by the blood of the Lamb. They are also promised to be sheltered by God, who will wipe away every tear from their eyes. This may recall Isaiah 43:1-7, where God promises to be with His people in the midst of water, fire, and trouble, and to redeem them, love them, and honor them. These examples provide us with evidence from the NT text that the authors considered Isaiah 43:5-7 as part of the larger context of God’s plan to gather and save His people from all nations, and to reveal His glory through them in His Son, Yeshua the Messiah.
The Tanakh uses Isaiah 43:5-7 as part of the second major section of the book of Isaiah that addresses the situation of the exiled Israelites in Babylon and announces God’s plan to deliver them and bring them back to their land. Isaiah 43:5-7 is part of a larger oracle in Isaiah 43:1-7, where God reaffirms His covenant relationship with Israel, and assures them of His presence and protection in the midst of their trials. The Lord God reminds Israel that He is their Creator, Redeemer, and Savior, and that He has chosen them as His witnesses and servants. The Lord God also declares here that He will bring His sons and daughters from the ends of the earth, from every direction, to restore them to their land. We note how the concept of God saying He will deliver His “sons and daughters” indicates that He is our Father in heaven! This is a very important concept as it reveals the kind of relationship that we have with God in heaven. These verses may also refer to the historical events of the sixth century BC, when the Persian king Cyrus conquered Babylon and allowed the Israelites to return to their land. Alternatively, it may express God’s eschatological vision of gathering his people from all nations and making them a light to the world just as the Torah describes the Lord God is choosing to do according to Devarim / Deuteronomy 4:6-8.
Devarim / Deuteronomy 4:6–8 4:4 But ye that did cleave unto the LORD your God are alive every one of you this day. 4:5 Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it. 4:6 Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. 4:7 For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? 4:8 And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? (KJV)
Here Moshe speaks about the significance of the Mitzvot (Commands) of God, that this will be a light to the nations from the sense that the nations will recognize the glory of God who loves His people. This is why Isaiah says that God states that everyone who is called by His name, whom He created for His glory, He has formed and made. This indicates the sovereignty and purpose that God has given to His people, and His intention to display His glory through them. These are important things to recognize since this demonstrates why the Lord God is asserting here in Isaiah 43:1-7 that the people should not fear annihilation, because of His unfailing love and purpose for them! These are also parallel words that were spoken to Ahaz when it appeared that Judah would be destroyed by Israel and Syria back in Isaiah 7:4 and 8:10. The point is that the presence of God in our lives changes us! Note the parallel to these verses from Isaiah and the Torah.
Isaiah 11:11–12 11:11 And it shall come to pass in that day, That the Lord shall set his hand again the second time To recover the remnant of his people, Which shall be left, from Assyria, And from Egypt, and from Pathros, And from Cush, and from Elam, and from Shinar, And from Hamath, and from the islands of the sea. 11:12 And he shall set up an ensign for the nations, And shall assemble the outcasts of Israel, And gather together the dispersed of Judah From the four corners of the earth. (KJV וְהָיָ֣ה׀ בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֤י׀ שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵעֵילָ֤ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵאִיֵּ֖י הַיָּֽם׃ וְנָשָׂ֥א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֤וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ׃)
Isaiah 27:13 27:13 And it shall come to pass in that day, That the great trumpet shall be blown, And they shall come which were ready to perish in the land of Assyria, And the outcasts in the land of Egypt, And shall worship the LORD in the holy mount at Jerusalem. (KJV וְהָיָ֣ה׀ בַּיּ֣וֹם הַה֗וּא יִתָּקַע֮ בְּשׁוֹפָ֣ר גָּדוֹל֒ וּבָ֗אוּ הָאֹֽבְדִים֙ בְּאֶ֣רֶץ אַשּׁ֔וּר וְהַנִּדָּחִ֖ים בְּאֶ֣רֶץ מִצְרָ֑יִם וְהִשְׁתַּחֲו֧וּ לַיהוָ֛ה בְּהַ֥ר הַקֹּ֖דֶשׁ בִּירוּשָׁלִָֽם׃)
Isaiah 49:12 49:12 Behold, these shall come from far: And, lo, these from the north and from the west; And these from the land of Sinim. (KJV הִנֵּה־אֵ֕לֶּה מֵרָח֖וֹק יָבֹ֑אוּ וְהִֽנֵּה־אֵ֙לֶּה֙ מִצָּפ֣וֹן וּמִיָּ֔ם וְאֵ֖לֶּה מֵאֶ֥רֶץ סִינִֽים׃)
Isaiah 60:4 60:4 Lift up thine eyes round about, and see: All they gather themselves together, they come to thee: Thy sons shall come from far, And thy daughters shall be nursed at thy side. (KJV שְׂאִֽי־סָבִ֤יב עֵינַ֙יִךְ֙ וּרְאִ֔י כֻּלָּ֖ם נִקְבְּצ֣וּ בָֽאוּ־לָ֑ךְ בָּנַ֙יִךְ֙ מֵרָח֣וֹק יָבֹ֔אוּ וּבְנֹתַ֖יִךְ עַל־צַ֥ד תֵּאָמַֽנָה׃)
Devarim / Deuteronomy 30:3–6 30:3 That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. 30:4 If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee: 30:5 And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers. 30:6 And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live. (KJV וְשָׁ֨ב יְהוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבוּתְךָ֖ וְרִחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה׃ אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ׃ וֶהֱבִֽיאֲךָ֞ יְהוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵאֲבֹתֶֽיךָ׃ וּמָ֨ל יְהוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַהֲבָ֞ה אֶת־יְהוָ֧ה אֱלֹהֶ֛יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ׃)
Note the similarity in the words and God’s promise to bring the people back from every corner of the earth. This confirms what God had promised through Moshe in the Torah! Based upon these references and upon our references here from Isaiah 43:1-7, there is no place that God cannot deliver and restore His people! A closer look at the Hebrew text of Isaiah 43:5-7, the Hebrew bible uses the word אַל־תִּירָא (al-tira), which means “do not fear” or “do not be afraid,” twice in this passage (verses 1 and 5). This is a common expression in the Hebrew Bible, often used by God or his messengers to reassure his people in times of distress or danger. It implies that the Lord God is with us and will protect us and deliver us from our enemies. The repetition of this phrase in this passage emphasizes the message of comfort and hope that God offers to His exiled people. The Hebrew text also uses three different verbs to describe God’s creative activity in relation to his people: בְּרָא (bara), which means “create;” יָצַר (yatsar), which means “form” or “fashion;” and עָשָׂה (asah), which means “make” or “do.” These verbs are used in parallelism in verse 7, and they allude to the creation account in Bereshit / Genesis 1-2, where God created, formed, and made the heavens and the earth and everything in them, including human beings. By using these verbs, Isaiah is drawing in the Torah context which implies that the God of Israel is the sovereign creator and owner of His people, and that He has a special purpose and plan for them. He created us for His glory, and He will not abandon us or forget us. These are promises that we can trust in! The Hebrew text also uses the word זֶרַע (zera), which means “seed” or “offspring,” in verse 5. This word is often used in the Hebrew Bible to refer to the descendants of Abraham, Isaac, and Jacob, who are the recipients of God’s covenant promises. God promised to make them a great nation, to give them the land of Canaan, and to bless all the families of the earth through them (see Bereshit / Genesis 12:1-3, 15:1-6, 17:1-8, 22:15-18, etc.). By using this word, the text reminds us of the Torah context, and how the exiled people their identity and destiny is as God’s chosen people. These things also remind us of God’s faithfulness to His promises. He will bring them back from all the directions where they have been scattered, and He will restore them to their land and their relationship with Him. We note how all of these concepts are included in the NT text regarding the Messiah and those who are called by the Messiah to be a people to God, this includes both Jew and Gentile! Just as Isaiah says here, those who are called by God’s name, will participate in the restoration because they belong to Him, they are a part of God’s family. (Devarim / Deuteronomy 28:10, Jeremiah 14:9, 15:16, Ezekiel 36:20) We note that these things reveal to us how God’s name is on us, and how we are created, shaped, and made for one purpose, that is to bring glory to God. These are the reasons why the Torah has not passed away, since it is in the commands of God that we are called to live our lives for God’s glory! In addition to these things, our purpose is to reveal God’s glory to the nations, just as Yeshua said to go into all nations and make disciples! (Matthew 28:19) The Lord God will do these things in us to bring glory to His name (Isaiah 43:11–13, Ezekiel 36:20–25, Jeremiah 10:12–16) This is how we exist as a people of God, and why the Lord God is so faithful to us, because of the way that we are being used for His glory and for His kingdom!
Rabbinic Commentary on Isaiah 43:1-7
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!
Targum Jonathan son of Uziel Isaiah 43:1-7 43:1 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 who art mine by thy name. 43:2 For at first when ye did pass the Red sea my WORD was your support. Pharaoh and the Egyptians, who were as many as the waters of the river, did not prevail against you. And again, when ye came amongst nations, who were as mighty as fire, they did not prevail against you; and kingdoms, which were strong as a flame, did not destroy you; 43:3 Because I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt in exchange for thee, Ethiopia, and Seba, in thy stead. 43:4 Ever since I loved thee, thou wast precious; yea, I loved thee dearly, and I gave nations instead of thee, and kingdoms for thy soul. 43:5 Fear not, for my WORD shall be thy support; I will bring thy children from the east, I will bring together thy captivity from the west.43:6 I will say to the north, Bring; and to the south, Keep not back: bring my sons from afar, and the captivity of my people from the ends of the earth. 43:7 All these things shall come to pass for the sake of your righteous fathers, upon whom my name was called, yea, for my glory I have created them. I will restore their captivity, yea, I will work wonders for them. (TgJ)
Isaiah opens saying the following according to the TgJ, א וּכְעַן כִּדְנַן אֲמַר יְיָ דִבְרָאָךְ יַעֲקֹב וּדְאַתְקְנָךְ יִשְׂרָאֵל לָא תִדְחַל אֲרֵי פְרִיקְתָּךְ רַבִּיתָךְ בִּשְׁמָךְ דִילִי אַתְּ: 43:1 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 who art mine by thy name. ב אֲרֵי בְקַדְמֵיתָא כַּד עֲבַרְתּוּן בְיַמָא דְסוּף מֵימְרִי הֲוָה בְּסַעְדְכוֹן פַּרְעֹה וּמִצְרָאֵי דְסַגִיאִין כְּמֵי נַהֲרָא לָא יְכִילוּ לְכוֹן וְאַף בְּתִנְיָנֵיתָא כַּד תַּהֲכוּן לְבֵינֵי עַמְמַיָא דְתַקִיפוּן כְּאֶשְׁתָּא לָא יִכְלוּן לְכוֹן וּמַלְכְּוָן דַחֲסִינָן כְּשַׁלְהוֹבִיתָא לָא יְשֵׁיצוּן יַתְכוֹן: 43:2 For at first when ye did pass the Red sea my WORD was your support. Pharaoh and the Egyptians, who were as many as the waters of the river, did not prevail against you. And again, when ye came amongst nations, who were as mighty as fire, they did not prevail against you; and kingdoms, which were strong as a flame, did not destroy you; (TgJ) The scriptures from the Targum Jonathan on Isaiah 43:1-2 differ from the Hebrew Bible in the following ways. The TgJ adds the word דִילִי (dili), meaning “who art mine,” to the end of verse 1, emphasizing God’s personal relationship with Israel. The Targum Jonathan replaces the phrase אִתְּךָ־אָ֔נִי (ittcha-ani), meaning “I am with you,” in verse 2 with מֵימְרִי הֲוָה בְּסַעְדְכוֹן (memri havah b’sa’adchon), meaning “my Word was your support.” This reflects the Targum’s interpretation of God’s Word as a manifestation of His presence and power, often identified with the Messiah. The Targum adds the words כְּאֶשְׁתָּא (keshta), meaning “as fire,” and כְּשַׁלְהוֹבִיתָא (k’shalhovita), meaning “as a flame,” to the end of verse 2, to parallel the earlier comparison of the Egyptians to the waters of the river. This also enhances the imagery of God’s protection of Israel from the fiery nations and kingdoms. The TgJ highlights God’s love and care for Israel as His chosen people, and His promise to redeem them from their enemies and troubles. This can encourage us to trust in God’s faithfulness and grace, and to respond to His call on our lives. The Targum also reveals God’s Word as a source of strength and guidance for Israel, and as a foreshadowing of the Messiah who would come to save both Israel and the world. These things should inspire us to study and obey God’s Word, and to look forward to the fulfillment of His plan of salvation in the Messiah. The commentary Aggadat Bereshit 15:1 states the following concerning these verses.
Aggadat Bereshit 15:1 פרק ט”ו כתובים. [א] לדוד ה’ אורי וישעי ממי אירא (תהלים כז א), זש”ה לא תיראום (דברים ג כב), שבשעה שישראל יראים מן המקום, אף האומות יראים מהן, וכן דוד אומר ה’ לי לא אירא (תהלים קי”ח ו), כשהוא שלי לא אירא, וכשאנו מניחין את יראתו, אף האומות פושעין בהן, שנאמר זנח ישראל טוב אויב ירדפו (הושע ח ג). ומהו טוב, טוב ה’ לכל (תהלים קמ”ה ט), כשהן יראין ממנו הכל יראין מישראל, ואף החיות מתיראין מהן, ממי את למד מדניאל, בשעה שהשליכו אותו לגוב אריות לא הזיקוהו, שנאמר אלהי שלח מלאכיה [וסגר פום אריותא ולא חבלוני’] (דניאל ו כג), ועדיין אתה אומר בדבר שיש בו נשמה, ומנין שאף מי שאין בו נשמה נתירא, שנאמר באברהם אני ה’ אשר הוצאתיך מאור כשדים (בראשית טו ז), אף האש נתירא מן אברהם, וכן חנניה מישאל ועזריה נתירא האש מהם, ואף המים נתיראו מישראל, שנאמר ובני ישראל הלכו ביבשה וגו’ (שמות טו יט), ואף לעתיד לבוא כן, שנא’ כי תעבור במים וגו’ (ישעי’ מג ב), לכך ה’ אורי וישעי וגו’, אף האומות מבקשין לבא תחת כנפי השכינה בשעה שישראל עושים רצונו של הקב”ה, וכן את מוצא בדוד וכל הגיתים שש מאות איש אשר באו (ברגליו) [ברגלו] מגת (ש”ב טו יח), וכן בשלמה ויספר שלמה (לכל) [כל] האנשים אשר בארץ ישראל (דה”ב ב טז), וכן בימי מרדכי ורבים מעמי הארץ מתיהדים (אסתר ח יז), וכן ישעיה אומר הן גור יגור אפס מאותי (ישעי’ נד טו), מה הוא הן, לשון יונית הן אחד, אמר הקב”ה הן גור יגור אפס מאותי, באחריותי, מכאן ואילך כל מי שנתגייר באחריותך, מי גר אתך עליך יפול (שם שם), ומי היה שגר באחריותי, אברהם, שנאמר אחד היה אברהם ויירש את הארץ (יחזקאל לג כד). Chapter 15: Writings [1] “A Psalm of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the strength of my life; of whom shall I be afraid?” (Psalm 27:1) “You shall not fear them, for it is the LORD your God who fights for you.” (Deuteronomy 3:22) When Israel fears God, even the nations fear them, as David also said, “The LORD is my light and my salvation; whom shall I fear?” (Psalm 118:6) When I have God with me, I have nothing to fear. But when we abandon our fear of God, even the nations rebel against us, as it is said, “Israel has rejected what is good; an enemy will pursue him.” (Hosea 8:3) What is good? “The LORD is good to all.” (Psalm 145:9) When the nations fear God, everyone fears Israel, even the animals fear them. From whom did we learn this? From Daniel, who was thrown into a den of lions and was not harmed. As it is said, “My God sent His angel and shut the lions’ mouths, so that they have not hurt me.” (Daniel 6:23) Yet you say that only those with a soul can fear, but how do we know that even those without a soul can fear? We learn this from Abraham, to whom God said, “I am the LORD, who brought you out of Ur of the Chaldeans.” (Genesis 15:7) Even fire feared Abraham, as did Hananiah, Mishael, and Azariah. Even water feared Israel, as it is said, “And the children of Israel went on dry ground through the midst of the sea.” (Exodus 14:29) In the future, it will be the same, as it is said, “When you pass through the waters, I will be with you.” (Isaiah 43:2) Therefore, “The LORD is my light and my salvation; whom shall I fear?” Even the nations seek to come under the protection of God’s presence when Israel does His will. This is also found in David’s writings and all the prophets, as in “David and six hundred men who were with him went to Achish the son of Maoch, king of Gath.” (2 Samuel 15:18) And in Solomon’s words, “And Solomon counted out seventy thousand men to bear burdens, and eighty thousand to quarry stone in the mountains, and three thousand six hundred to oversee them.” (2 Chronicles 2:18) And in the days of Mordecai, many people in the land became Jews. (Esther 8:17) And Isaiah says, “Behold, they shall surely gather together, but not by Me.” (Isaiah 54:15) What is “behold”? It is a Greek word meaning “one.” The Lord says, “One man will be stronger than they are, because he is under My authority.” From here on, whoever opposes Israel will not succeed.
Here Aggadat Bereshit 15:1 emphasizes that the Lord God is a light for His people, and He is our salvation, therefore we should not fear, based upon the Psalms. The Targum also speaks of the fear of God as leading to obedience and uses various stories throughout the Tanakh as an example, that even things without a soul obey God due to fear. The examples given were lions feared in Daniel 6:23, fire feared in the case of Hananiah, Mishael, and Azariah (Daniel 3:8-30), water feared in Shemot / Exodus 14:29 and this is where Isaiah 43:2 is used as a proof for these concepts. The point of this midrash on Isaiah 34 is to show the power and protection of God for Israel, and the attraction and conversion of the nations to God’s covenant. The midrash cites various biblical verses and stories to illustrate how God’s presence and fear inspire awe and respect in both the natural and human realms, and how God’s people are able to overcome their enemies and challenges with God’s help. The midrash also suggests that when Israel obeys God’s will, many gentiles seek to join them and share in their blessings, as exemplified by the cases of David, Solomon, Mordecai, and Abraham. The midrash connects the theme of God’s light and salvation in Tehillim / Psalm 27:1 to the prophecy of Isaiah 34, which describes the judgment of the nations and the redemption of Zion. The midrash implies that God’s light and salvation are not only for Israel, but also for the righteous among the nations who repent and acknowledge God’s sovereignty.
ספר ישעיה פרק מג ג כִּי אֲנִי יְהֹוָה אֱלֹהֶיךָ קְדוֹשׁ יִשְֹרָאֵל מוֹשִׁיעֶךָ נָתַתִּי כָפְרְךָ מִצְרַיִם כּוּשׁ וּסְבָא תַּחְתֶּיךָ:
Isaiah goes on saying the following according to Isaiah 43:3 in the TgJ, ג אֲרֵי אֲנָא יְיָ אֱלָהָךְ קַדִישָׁא דְיִשְׂרָאֵל פַּרְקָךְ יְהָבֵית חֲלִיפָךְ מִצְרָאֵי כּוּשׁ וּסְבָא תְּחוֹתָךְ: 43:3 Because I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt in exchange for thee, Ethiopia, and Seba, in thy stead. (TgJ) The Targum Jonathan uses the word אֲנָא (ana), meaning “I,” instead of the Hebrew word אֲנִי (ani), meaning “I.” This is a stylistic difference that reflects the Aramaic dialect of the Targum. The Targum adds the word קַדִישָׁא (kadisha), meaning “holy”, to the phrase יְיָ אֱלָהָךְ (Yahweh Eloheka), meaning “the Lord your God.” This emphasizes God’s holiness and uniqueness as the God of Israel. The TgJ replaces the word נָתַתִּי (natati), meaning “I gaveת” with the word יְהָבֵית (yehavet), meaning “I gave.” This is another stylistic difference that reflects the Aramaic dialect of the Targum. The Targum uses the word חֲלִיפָךְ (chalifak), meaning “in exchange for you,” instead of the word כָפְרְךָ (kofrekha), meaning “your ransom.” This changes the meaning of the verse from implying that God paid a price to redeem Israel, to implying that God exchanged other nations for Israel’s sake. These differences highlight God’s personal involvement and commitment to Israel, by using the first person singular pronoun “I” twice in the verse. The Targum Jonathan stresses God’s sanctity and distinction from other gods, by adding the adjective “holy” to his name. This can remind us of God’s transcendence and majesty, and of our duty to worship him alone. In addition, the TgJ also avoids the idea of God paying a ransom for Israel, which could imply that God was indebted or obligated to someone else. Instead, the Targum Jonathan portrays God as sovereign and generous, who freely chooses to give other nations in place of Israel. This can inspire us to appreciate God’s grace and mercy, and to trust in his providence and protection. This is how Rashi interprets things things according to His commentary saying the following:
Rashi on Isaiah 43:3 Part 1 נתתי כפרך מצרים. והם היו לך לפדיון שבכוריהם מתו ואתה בני בכורי נצלת והייתם חייבים כליה כמו שנאמר (ביחזקאל כ׳:ח׳) ואומר לשפוך חמתי עליהם בארץ מצרים: I have given Egypt as your ransom And they were your ransom, for their firstborn died, and you, My firstborn son, although you were deserving of destruction, as it is said in Ezekiel (20:8): “And I thought to pour out My fury upon them…in the land of Egypt.”
Here Rashi recognizes how God is giving Egypt as a ransom, and states that the people’s sins cause them to deserve destruction, but it is by the mercy and grace of God that we are not destroyed, but rather we are protected and saved instead. Notice how these things are consistent with the NT account of God’s grace and mercy. The NT teaches that God’s grace and mercy are His favor and kindness towards sinners, who are saved by faith in His Messiah Yeshua and in the Messiah’s death and resurrection. God’s mercy is His compassion and forgiveness towards sinners, who are spared from His wrath and judgment. God’s grace and mercy are both manifestations of His love and holiness, and are offered freely to all who repent and believe in the gospel. Quite a few verses reflect these things, for example we are told in Ephesians 2:8-9, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.” In Ephesians 2:4-5, “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” In Titus 2:11-12, “For the grace of God has appeared, bringing salvation for all people, training us to renounce ungodliness and worldly passions, and to live self-controlled, upright, and godly lives in the present age.” According to 2 Peter 3:9, “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” In John 3:16-17, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.” In Romans 5:8-9, “But God shows his love for us in that while we were still sinners, Christ died for us. Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.” And in Hebrews 4:16, “Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.” These scriptures demonstrated for us that God’s grace and mercy are the basis of our salvation and sanctification, and that we should respond with gratitude, faith, and obedience. They also motivate us to share the good news of God’s grace and mercy with others, and to extend grace and mercy to those who wrong us.
ספר ישעיה פרק מג ד מֵאֲשֶׁר יָקַרְתָּ בְעֵינַי נִכְבַּדְתָּ וַאֲנִי אֲהַבְתִּיךָ וְאֶתֵּן אָדָם תַּחְתֶּיךָ וּלְאֻמִּים תַּחַת נַפְשֶׁךָ: ה אַל-תִּירָא כִּי-אִתְּךָ-אָנִי מִמִּזְרָח אָבִיא זַרְעֶךָ וּמִמַּעֲרָב אֲקַבְּצֶךָּ: ו אֹמַר לַצָּפוֹן תֵּנִי וּלְתֵימָן אַל-תִּכְלָאִי הָבִיאִי בָנַי מֵרָחוֹק וּבְנוֹתַי מִקְצֵה הָאָרֶץ:
Isaiah continues saying the following according to Isaiah 43:4-6 according to the TgJ, ד מִדְאַתְּ חֲבִיב קֳדָמַי אִתְיְקַרְתָּא וַאֲנָא רְחִימְתָּךְ וּמְסַרֵית עַמְמַיָא תְּחוֹתָךְ וּמַלְכְּוָתָא חֲלַף נַפְשָׁךְ: 43:4 Ever since I loved thee, thou wast precious; yea, I loved thee dearly, and I gave nations instead of thee, and kingdoms for thy soul. ה לָא תִדְחַל אֲרֵי בְסַעְדָךְ מֵימְרִי מִמַדִינְחָא אַיְתִי בְנָךְ וּמִמַעֲרְבָא אֱקָרֵיב גַלְוָתָךְ: 43:5 Fear not, for my WORD shall be thy support; I will bring thy children from the east, I will bring together thy captivity from the west. ו אֲמַר לְצִפוּנָא אַיְתָא וּלְדָרוֹמָא לָא תְעַכֵּב אַיְתוּ בָנַי מֵרָחִיק וְגַלְוַת עַמִי מִסְיָפֵי אַרְעָא: 43:6 I will say to the north, Bring; and to the south, Keep not back: bring my sons from afar, and the captivity of my people from the ends of the earth. (TgJ) These scriptures from the TgJ on Isaiah 43:4-6 differ from the Hebrew Bible in the following ways. Like previously, the Targum uses the word אֲנָא (ana), meaning “I,” instead of the Hebrew word אֲנִי (ani), meaning “I.” This is a stylistic difference that reflects the Aramaic dialect of the Targum and also reflects the personal involvement of God with His people. The Targum Jonathan adds the word מֵימְרִי (memri), meaning “my WORD,” to the phrase בְסַעְדָךְ (besa’adak), meaning “your support.” This implies that God’s Word, which is identified with His wisdom and power, is the source of Israel’s strength and protection. The TgJ uses the word גַלְוָתָךְ (galvatak), meaning “your captivity,” instead of the word בְנֹותַי (benotai), meaning “my daughters.” This changes the meaning of the verse from implying that God will gather both male and female Israelites from all over the world, to implying that God will restore the exiled Israelites to their land. The differences between the TgJ and the Hebrew Bible affect the interpretation and application of these verses by highlighting God’s personal involvement and commitment to Israel, by using the first-person singular pronoun “I” twice in each verse. Jonathan emphasizes God’s Word as the agent of his salvation and deliverance, by adding it to the phrase “your support.” This reminds us of John 1:1-14 and the Messiah of God and of the power and authority of God’s Word, and of our need to listen and obey it. The TgJ focuses on the theme of exile and restoration, by using the word “your captivity” instead of “my daughters.” This can remind us of the historical context of Isaiah’s prophecy, and of God’s promise to bring back his people from their dispersion among the nations. The Targum does not change the meaning of the verses significantly, but rather clarifies and amplifies the message of the Hebrew Bible. In addition to these things, the commentary Likutei Moharan 35:1 and the Talmud Bavli Menachot 110a both have the following to say concerning these verses.
Likutei Moharan 35:1:3 לָכֵן צָרִיךְ כָּל אֶחָד לִשְׁמֹר אֶת שִׂכְלוֹ מִשִּׂכְלִיּוֹת חִיצוֹנִיּוֹת, הַמְכֻנָּה בְּשֵׁם בַּת פַּרְעֹה. כִּי עִקַּר הַחָכְמָה לִקְנוֹת שְׁלֵמוּת, אֵינָם רַק חָכְמוֹת אֱלֹקוּת, וּשְׁאָר הַחָכְמוֹת הֵם רַק חָכְמוֹת בְּטֵלוֹת, וְאֵינָם חָכְמוֹת כְּלָל. As a result, every person has to guard his intellect from extraneous concepts, which are known as “Pharaoh’s daughter.” For the main wisdom by means of which one acquires wholeness is only the wisdom of Godliness. The other wisdoms are negations of wisdom. They are not wisdom at all. {“Bring My sons from afar, and My daughters from the ends of the earth” (Isaiah 43:6).}
Talmud Bavli Menachot 110a:3 (ישעיהו מג, ו) הביאי בני מרחוק ובנותי מקצה הארץ הביאי בני מרחוק אמר רב הונא אלו גליות של בבל שדעתן מיושבת עליהן כבנים ובנותי מקצה הארץ אלו גליות של שאר ארצות שאין דעתן מיושבת עליהן כבנות § After mentioning the Jewish community in Egypt, the Gemara discusses Jewish communities in other locations. The verse states: “Fear not, for I am with you; I will bring your seed from the east and gather you from the west; 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 end of the earth” (Isaiah 43:5–6). What is the meaning of “bring My sons from far”? Rav Huna says: These are the exiles of Babylonia, whose minds are calm, like sons, and who can therefore focus properly on Torah study and mitzvot. What is the meaning of “and My daughters from the end of the earth”? These are the exiles of other countries, whose minds are unsettled, like daughters.
Here The commentary Likutei Mohatan and the Talmud Bavli Menachot 110a both speak to guarding our intellect from ungodly concepts. Notice how we are told to avoid Pharaoh’s daughter, the idea here is that she will bring with her foreign ideas about God and lead one away from the Lord. The Jewish community was meant to help one maintain the faith and remain faithful to the God of Israel. This is why we are told in various places to not be yoked with unbelievers. The phrase “do not be yoked with unbelievers” comes from 2 Corinthians 6:14 where Paul states that believers should not be partnered with unbelievers, as they have different opinions when it comes to their faith in God. The imagery of a yoke is used to illustrate that unbelievers cannot complete tasks well with unbelievers, as they will not be able to live out the life that God wants for them being with an unbeliever. This verse 2 Corinthians is often applied to intimate relationships or partnerships with unbelievers, as it will lead to darkness and hinder one’s faith.
ספר ישעיה פרק מג ז כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף-עֲשִֹיתִיו:
Isaiah continues saying the following according to the TgJ, ז כָּל דָא בְּדִיל אֲבָהַתְכוֹן צַדִיקַיָא דְאִתְקְרֵי שְׁמִי עֲלֵיהוֹן וְלִיקָרִי בְרֵיתִינוּן אַתְקְנִית גַלְוַתְהוֹן אַף עֲבָדֵית לְהוֹן נִסִין:43:7 All these things shall come to pass for the sake of your righteous fathers, upon whom my name was called, yea, for my glory I have created them. I will restore their captivity, yea, I will work wonders for them. (TgJ) The Targum uses the word דָא (da), meaning “this” or “these,” instead of the word אֲשֶׁר (asher), meaning “who” or “which.” This changes the meaning of the verse from referring to the people who are called by God’s name, to referring to the things that God has done for them. The TgJ adds the phrase בְּדִיל אֲבָהַתְכוֹן צַדִיקַיָא (bedil avahatkun tzadiqaya), meaning “for the sake of your righteous fathers.” This implies that God’s actions are motivated by his covenant loyalty to the patriarchs, such as Abraham, Isaac, and Jacob. The Targum also uses the word אַתְקְנִית (atkenit), meaning “I have established” or “I have prepared,” instead of the word בְּרָאתִיו (beratiw), meaning “I have created him.” This suggests that God has not only created his people, but also arranged their destiny and purpose. In addition, the Targum uses the word נִסִין (nisin), meaning “wonders” or “miracles,” instead of the word עֲשִׂיתִיו (asitiw), meaning “I have made him.” This indicates that God will perform supernatural deeds for his people, such as delivering them from their enemies and restoring them to their land. The differences between the Targum and the Hebrew Bible affect the interpretation of these scriptures by emphasizing God’s sovereignty and providence over his people, by using the word “this” or “these” to point to his deeds. This can remind us of God’s faithfulness and power, and of our dependence and gratitude on him. The Targum highlights God’s covenant relationship with his people, by adding the phrase “for the sake of your righteous fathers.” This reminds us of God’s grace and mercy, and of our responsibility and privilege to walk in his ways. This demonstrates for us God’s intention and design for his people, by using the word “I have established” or “I have prepared.” This can remind us of God’s glory and plan, and of our calling and mission to serve him. The Targum reveals God’s intervention and salvation for his people, by using the word “wonders” or “miracles.” which remind us of God’s love and care, and of our hope and joy in him. In the Jewish commentaries, Maimonides interprets this verses in the following way:
Guide for the Perplexed, Part 3 13:7 I consider therefore the following opinion as most correct according to the teaching of the Bible, and best in accordance with the results of philosophy; namely, that the Universe does not exist for man’s sake, but that each being exists for its own sake, and not because of some other thing. Thus we believe in the Creation, and yet need not inquire what purpose is served by each species of the existing things, because we assume that God created all parts of the Universe by His will; some for their own sake, and some for the sake of other beings, that include their own purpose in themselves. In the same manner as it was the will of God that man should exist, so it was His will that the heavens with their stars should exist, that there should be angels, and each of these beings is itself the purpose of its own existence. When anything can only exist provided some other thing has previously existed, God has caused the latter to precede it; as, e.g., sensation precedes comprehension. We meet also with this view in Scripture “The Lord hath made everything (la-ma‘anehu) for its purpose (Prov. 16:4). It is possible that the pronoun in la-maanehu refers to the object; but it can also be considered as agreeing with the subject; in which case the meaning of the word is, for the sake of Himself, or His will which is identical with His self [or essence], as has been shown in this treatise. We have also pointed out that His essence is also called His glory. The words, “The Lord hath made everything for Himself, “express therefore the same idea as the following verse, “Everything that is called by my name: I have created it for my glory, I have formed it; yea, I have made it” (Isa. 43:7); that is to say, everything that is described as My work has been made by Me for the sake of My will and for no other purpose. The words, “I have formed it,” “I have made it,” express exactly what I pointed out to you, that there are things whose existence is only possible after certain other things have come into existence. To these reference is made in the text, as if to say, I have formed the first thing which must have preceded the other things, e.g., matter has been formed before the production of material beings; I have then made out of that previous creation, or after it, what I intended to produce, and there was nothing but My will.
The point Maimonides makes here is that we realize how God created us for His purposes, and not the other way around. There are many references in the rabbinic literature to Isaiah 43:7 that God created the heavens and the earth for His glory. Maimonides recognizes that God is the creator, and that he created the various parts of the universe for a specific purpose that serves God and not man. So, he rejects the idea that the world exists for human benefit; he suggests that each being has its own intrinsic value and purpose, and that God’s glory is manifested in the diversity and harmony of His creation. This view challenges us to appreciate the beauty and wonder of nature, and to respect the dignity and autonomy of all living things. It also invites us to reflect on our own purpose and relationship with God, and to seek His will in our lives. Maimonides also explains that God arranged the order of creation according to the logical and causal relationships between the different beings. He gives the example of sensation and comprehension, which are necessary for human existence, and therefore God created them before man. He also cites a biblical verse that supports his view that God made everything for its own purpose, and that His will is identical with His essence and glory. This view implies that God is the source and sustainer of all existence, and that everything depends on Him. It also implies that there is a rational and moral order in the universe, and that we can discover and understand it through reason and revelation. Maimonides refers to a biblical verse that states that God created everything that is called by His name for His glory. He interprets this to mean that everything that is described as God’s work is made by Him for the sake of His will and for no other purpose. He also emphasizes that God’s essence, will, and glory are one and the same, and that He is incomparable and unique. This view teaches us that God is the sovereign and majestic creator of all things, and that His name is holy and worthy of praise. It also teaches us that we should honor and glorify God by acknowledging His sovereignty and following His commandments.
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