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43. Israel's Only Savior

¹ But now, this is what the LORD says—
   he who created you, Jacob,
   he who formed you, Israel:
“Do not fear, for I have redeemed you;
   I have summoned you by name; you are mine.
² When you pass through the waters,
   I will be with you;
and when you pass through the rivers,
   they will not sweep over you.
When you walk through the fire,
   you will not be burned;
   the flames will not set you ablaze.
³ For I am the LORD your God,
   the Holy One of Israel, your Savior;
I give Egypt for your ransom,
   Cush That is, the upper Nile region and Seba in your stead.
⁴ Since you are precious and honored in my sight,
   and because I love you,
I will give people in exchange for you,
   nations in exchange for your life.
⁵ Do not be afraid, for I am with you;
   I will bring your children from the east
   and gather you from the west.
⁶ I will say to the north, ‘Give them up!’
   and to the south, ‘Do not hold them back.’
Bring my sons from afar
   and my daughters from the ends of the earth—
⁷ everyone who is called by my name,
   whom I created for my glory,
   whom I formed and made.”

    ⁸ Lead out those who have eyes but are blind,
   who have ears but are deaf.
⁹ All the nations gather together
   and the peoples assemble.
Which of their gods foretold this
   and proclaimed to us the former things?
Let them bring in their witnesses to prove they were right,
   so that others may hear and say, “It is true.”
¹⁰ “You are my witnesses,” declares the LORD,
   “and my servant whom I have chosen,
so that you may know and believe me
   and understand that I am he.
Before me no god was formed,
   nor will there be one after me.
¹¹ I, even I, am the LORD,
   and apart from me there is no savior.
¹² I have revealed and saved and proclaimed—
   I, and not some foreign god among you.
You are my witnesses,” declares the LORD, “that I am God.
    ¹³ Yes, and from ancient days I am he.
No one can deliver out of my hand.
   When I act, who can reverse it?”

God’s Mercy and Israel’s Unfaithfulness

    ¹⁴ This is what the LORD says—
   your Redeemer, the Holy One of Israel:
“For your sake I will send to Babylon
   and bring down as fugitives all the Babylonians, Or Chaldeans
   in the ships in which they took pride.
¹⁵ I am the LORD, your Holy One,
   Israel’s Creator, your King.”

    ¹⁶ This is what the LORD says—
   he who made a way through the sea,
   a path through the mighty waters,
¹⁷ who drew out the chariots and horses,
   the army and reinforcements together,
and they lay there, never to rise again,
   extinguished, snuffed out like a wick:
¹⁸ “Forget the former things;
   do not dwell on the past.
¹⁹ See, I am doing a new thing!
   Now it springs up; do you not perceive it?
I am making a way in the wilderness
   and streams in the wasteland.
²⁰ The wild animals honor me,
   the jackals and the owls,
because I provide water in the wilderness
   and streams in the wasteland,
to give drink to my people, my chosen,
    ²¹ the people I formed for myself
   that they may proclaim my praise.

    ²² “Yet you have not called on me, Jacob,
   you have not wearied yourselves for Or Jacob; / surely you have grown weary of me, Israel.
²³ You have not brought me sheep for burnt offerings,
   nor honored me with your sacrifices.
I have not burdened you with grain offerings
   nor wearied you with demands for incense.
²⁴ You have not bought any fragrant calamus for me,
   or lavished on me the fat of your sacrifices.
But you have burdened me with your sins
   and wearied me with your offenses.

    ²⁵ “I, even I, am he who blots out
   your transgressions, for my own sake,
   and remembers your sins no more.
²⁶ Review the past for me,
   let us argue the matter together;
   state the case for your innocence.
²⁷ Your first father sinned;
   those I sent to teach you rebelled against me.
²⁸ So I disgraced the dignitaries of your temple;
   I consigned Jacob to destruction The Hebrew term refers to the irrevocable giving over of things or persons to the LORD, often by totally destroying them.
   and Israel to scorn.

22. And thou hast not called on me. He confirms by an indirect reproof what he said in the preceding verse, that it was not by any merits of his people that he was induced to act so kindly towards them. This deliverance, therefore, ought to be ascribed to no other cause than to the goodness of God. In order to prove this, he says, “Thou hast not called on me.” Calling on the name of God includes the whole of the worship of God, the chief part of which is “calling upon him;” and, therefore, following the ordinary manner of Scripture, he has put a part for the whole. But in other passages the Lord plainly shews that calling upon him is the chief part of his worship; for, after having said that he despises sacrifices and outward ceremonies, he adds,

“Call upon me in the day of trouble.” (Psalm 50:15.)

Hence also Scripture, when it speaks of the worship of God, chiefly mentions “calling on him;” for when Moses states that the worship of God had been restored, he says, “Then began men to call on the name of the Lord.” (Genesis 4:26.)

But thou hast been wearied of me. In this second clause I consider the particle כי (ki) to be disjunctive, “But rather thou hast been wearied of me.” Others render it “Because thou hast wearied;” as if he had said, “Thou hast received with dislike what was enjoined on thee;” which amounts to nearly the same thing. As the Lord demands obedience, so he wishes all that worship him to be ready and cheerful; as Paul testifies, that “the Lord loveth a cheerful giver,” (2 Corinthians 9:7,) and they who obey reluctantly cannot be called, and are not reckoned by him, true and sincere worshippers. Thus, in order to show that the Jews have not worshipped him as they ought to have done, he says that they did it reluctantly. If any one choose rather to view it as assigning the reason, and render it thus, — “Thou hast not called on me, for thou hast rendered to me no worship without regret, and what may be said to have been extorted from thee by violence,” as it makes little difference in the meaning, I do not greatly object; but the translation which I have given appears to convey more clearly what the Prophet intends. Besides, the contrast contains within itself the assigning of a reason; and therefore, if we wish that God should accept of our service, let us obey him with a cheerful disposition.