- Home
- Bible
- Isaiah
- Chapter 43
- Verse 43
Isaiah 43:3
Verse
Context
Israel’s Only Savior
2When you pass through the waters, I will be with you; and when you go through the rivers, they will not overwhelm you. When you walk through the fire, you will not be scorched; the flames will not set you ablaze. 3For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your place. 4Because you are precious and honored in My sight, and because I love you, I will give men in exchange for you and nations in place of your life.
Sermons
Rolfe BarnardSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
I gave Egypt for thy ransom - This is commonly supposed to refer to the time of Sennacherib's invasion; who, when he was just ready to fall upon Jerusalem, soon after his entering Judea, was providentially diverted from that design, and turned his arms against the Egyptians, and their allies the Cushean Arabians, with their neighbors the Sabeans, probably joined with them under Tirhakah. See Isa 20:1-6 and Isa 37:9. Or as there are some reasonable objections to this opinion, perhaps it may mean more generally that God has often saved his people at the expense of other nations, whom he had, as it were in their stead, given up to destruction. Vitringa explains this of Shalmaneser's designs upon the kingdom of Judea after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans; but of this I think he has no clear proof in history. It is not to be wondered at that many things of this kind should remain very obscure for the want of the light of history, which in regard to these times is extremely deficient. "Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It seems to have been so from Isa 45:14." - Secker. Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib. Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there-upon obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking this to be a very rational solution of the text.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Just as in Isa 43:1, kı̄ (for), with all that follows, assigns the reason for the encouraging "Fear not;" so here a second kı̄ introduces the reason for the promise which ensures them against the dangers arising from either water or fire. "For I Jehovah am thy God; (I) the Holy One of Israel, thy Saviour: I give up Egypt as a ransom for thee, Ethiopia and Seba in thy stead. Because thou art dear in my eyes, highly esteemed, and I loved thee; I give up men in thy stead, and peoples for thy life." Both "Jehovah" and "the Holy One of Israel" are in apposition to "I" ('ănı̄), the force of which is continued in the second clause. The preterite nâthattı̄ (I have given), as the words "I will give" in Isa 43:4 clearly show, states a fact which as yet is only completed so far as the purpose is concerned. "A ransom:" kōpher (λύτρον) is literally the covering - the person making the payment. סבא is the land of Mero, which is enclosed between the White and Blue Nile, the present Dr Sennr, district of Sennr (Sen-rti, i.e., island of Sen), or the ancient Meriotic priestly state settled about this enclosed land, probably included in the Mudrya (Egypt) of the Achaemenidian arrowheaded inscriptions; though it is uncertain whether the Kusiya (Heb. Kūshı̄m) mentioned there are the predatory tribe of archers called Κοσσαῖοι (Strabo, xi. 13, 6), whose name has been preserved in the present Chuzistan, the eastern Ethiopians of the Greeks (as Lassen and Rawlinson suppose), or the African Ethiopians of the Bible, as Oppert imagines. The fact that Egypt was only conquered by Cambyses, and not by Cyrus, who merely planned it (Herod. i. 153), and to whom it is only attributed by a legend (Xen. Cyr. viii. 6, 20, λἐγεται καταστρἐψσασθαι Αἰγυπτον), does no violence to the truth of the promise. It is quite enough that Egypt and the neighbouring kingdoms were subjugated by the new imperial power of Persia, and that through that empire the Jewish people recovered their long-lost liberty. The free love of God was the reason for His treating Israel according to the principle laid down in Pro 11:8; Pro 21:18. מאשׁר does not signify ex quo tempore here, but is equivalent to אשׁר מפּני in Exo 19:18; Jer 44:23; for if it indicated the terminus a quo, it would be followed by a more distinct statement of the fact of their election. The personal pronoun "and I" (va'ănı̄) is introduced in consequence of the change of persons. In the place of ונתתּי (perf. cons.), ואתּן commended itself, as the former had already been used in a somewhat different function. All that composed the chosen nation are here designated as "man" (âdâm), because there was nothing in them but what was derived from Adam. תּחת has here a strictly substitutionary meaning throughout.
Jamieson-Fausset-Brown Bible Commentary
Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.
John Gill Bible Commentary
For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst all their afflictions; and besides they should call to mind past experiences of his goodness, to encourage their faith in him, as to present help and assistance: I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the Red sea, when the Israelites passed safely through it; and the destruction of the former was to make way for the salvation of the latter, and so said to be a ransom for them; see Pro 11:8, Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans, whereby the Jews had a respite, Kg2 19:9 or rather to the overthrow of the Ethiopians in the time of Asa, Ch2 14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Isa 20:1 and the Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all their enemies, rather than they shall be destroyed, and therefore they need not fear.
Isaiah 43:3
Israel’s Only Savior
2When you pass through the waters, I will be with you; and when you go through the rivers, they will not overwhelm you. When you walk through the fire, you will not be scorched; the flames will not set you ablaze. 3For I am the LORD your God, the Holy One of Israel, your Savior; I give Egypt for your ransom, Cush and Seba in your place. 4Because you are precious and honored in My sight, and because I love you, I will give men in exchange for you and nations in place of your life.
- Scripture
- Sermons
- Commentary
How to Come Savingly to Christ
By Rolfe Barnard97247:43SalvationISA 43:3MAT 11:28LUK 6:46JHN 3:36JHN 14:6ROM 10:9In this sermon, the preacher emphasizes the importance of not just listening to the word of God, but also taking action. He warns against being complacent and thinking that there is plenty of time to turn to God. The preacher speaks about the consequences of rejecting God's word and the possibility of being sealed in one's sin. He also highlights the cost of following Christ and the need for a genuine confession of faith. The sermon references the book of Revelation and emphasizes the need to worship God and not bow down to worldly influences.
Rev. 3:8. the Church's Little Strength, and the Lord's Great Love
By Horatius Bonar0Strength in WeaknessChrist's LoveISA 32:2ISA 40:11ISA 42:7ISA 43:3ISA 46:1ISA 63:9ISA 66:132CO 2:12COL 4:3REV 3:8Horatius Bonar emphasizes the tender love and gracious character of Christ as depicted in Revelation 3:8, where He acknowledges the Church's little strength while offering an open door of opportunity and service. Bonar highlights Christ's patience and gentleness, encouraging believers to rely on His compassion during their struggles and weaknesses. He reassures that even in their feebleness, their faithfulness in keeping His word and not denying His name is honored by God. The sermon illustrates how Christ's love is a source of comfort and strength for those who feel overwhelmed and in need of support. Bonar's message is a reminder of the open door to salvation and service that Christ provides, regardless of our limitations.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
I gave Egypt for thy ransom - This is commonly supposed to refer to the time of Sennacherib's invasion; who, when he was just ready to fall upon Jerusalem, soon after his entering Judea, was providentially diverted from that design, and turned his arms against the Egyptians, and their allies the Cushean Arabians, with their neighbors the Sabeans, probably joined with them under Tirhakah. See Isa 20:1-6 and Isa 37:9. Or as there are some reasonable objections to this opinion, perhaps it may mean more generally that God has often saved his people at the expense of other nations, whom he had, as it were in their stead, given up to destruction. Vitringa explains this of Shalmaneser's designs upon the kingdom of Judea after he had destroyed that of Samaria, from which he was diverted by carrying the war against the Egyptians, Cusheans, and Sabeans; but of this I think he has no clear proof in history. It is not to be wondered at that many things of this kind should remain very obscure for the want of the light of history, which in regard to these times is extremely deficient. "Did not Cyrus overcome these nations? and might they not be given for releasing the Jews? It seems to have been so from Isa 45:14." - Secker. Kimchi refers all this to the deliverance of Jerusalem from the invasion of Sennacherib. Tirhakah, king of Ethiopia, had come out to war against the king of Assyria, who was there-upon obliged to raise the siege of Jerusalem. Thus the Ethiopians, Egyptians, and Sabeans were delivered into the hands of the Assyrians as a ransom for Israel. - Kimchi. I cannot help thinking this to be a very rational solution of the text.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Just as in Isa 43:1, kı̄ (for), with all that follows, assigns the reason for the encouraging "Fear not;" so here a second kı̄ introduces the reason for the promise which ensures them against the dangers arising from either water or fire. "For I Jehovah am thy God; (I) the Holy One of Israel, thy Saviour: I give up Egypt as a ransom for thee, Ethiopia and Seba in thy stead. Because thou art dear in my eyes, highly esteemed, and I loved thee; I give up men in thy stead, and peoples for thy life." Both "Jehovah" and "the Holy One of Israel" are in apposition to "I" ('ănı̄), the force of which is continued in the second clause. The preterite nâthattı̄ (I have given), as the words "I will give" in Isa 43:4 clearly show, states a fact which as yet is only completed so far as the purpose is concerned. "A ransom:" kōpher (λύτρον) is literally the covering - the person making the payment. סבא is the land of Mero, which is enclosed between the White and Blue Nile, the present Dr Sennr, district of Sennr (Sen-rti, i.e., island of Sen), or the ancient Meriotic priestly state settled about this enclosed land, probably included in the Mudrya (Egypt) of the Achaemenidian arrowheaded inscriptions; though it is uncertain whether the Kusiya (Heb. Kūshı̄m) mentioned there are the predatory tribe of archers called Κοσσαῖοι (Strabo, xi. 13, 6), whose name has been preserved in the present Chuzistan, the eastern Ethiopians of the Greeks (as Lassen and Rawlinson suppose), or the African Ethiopians of the Bible, as Oppert imagines. The fact that Egypt was only conquered by Cambyses, and not by Cyrus, who merely planned it (Herod. i. 153), and to whom it is only attributed by a legend (Xen. Cyr. viii. 6, 20, λἐγεται καταστρἐψσασθαι Αἰγυπτον), does no violence to the truth of the promise. It is quite enough that Egypt and the neighbouring kingdoms were subjugated by the new imperial power of Persia, and that through that empire the Jewish people recovered their long-lost liberty. The free love of God was the reason for His treating Israel according to the principle laid down in Pro 11:8; Pro 21:18. מאשׁר does not signify ex quo tempore here, but is equivalent to אשׁר מפּני in Exo 19:18; Jer 44:23; for if it indicated the terminus a quo, it would be followed by a more distinct statement of the fact of their election. The personal pronoun "and I" (va'ănı̄) is introduced in consequence of the change of persons. In the place of ונתתּי (perf. cons.), ואתּן commended itself, as the former had already been used in a somewhat different function. All that composed the chosen nation are here designated as "man" (âdâm), because there was nothing in them but what was derived from Adam. תּחת has here a strictly substitutionary meaning throughout.
Jamieson-Fausset-Brown Bible Commentary
Egypt for thy ransom--Either Egypt or Israel must perish; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a kind of "ransom." The Hebrew, kopher, means properly "that with which anything is overlaid," as the pitch with which the ark was overlaid; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cush, Gen 10:7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Cambyses, successor of Cyrus). Cyrus received these from God with the rest of the Babylonian dominions, in consideration of his being about to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see on Isa 20:1) [VITRINGA]. But the reference is probably more general, namely, to all the instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it.
John Gill Bible Commentary
For I am the Lord thy God, the Holy One of Israel, thy Saviour,.... The Lord is the covenant God of his people, holy in himself, and the sanctifier of them, and their Saviour in time of trouble; and therefore need no doubt of his presence and support amidst all their afflictions; and besides they should call to mind past experiences of his goodness, to encourage their faith in him, as to present help and assistance: I gave Egypt for thy ransom; he sacrificed the Egyptians instead of the Israelites; he destroyed the firstborn of Egypt, and saved Israel his firstborn; he drowned the Egyptians in the Red sea, when the Israelites passed safely through it; and the destruction of the former was to make way for the salvation of the latter, and so said to be a ransom for them; see Pro 11:8, Ethiopia and Seba for thee; this refers either to the rumour brought to Sennacherib of Tirhakah king of Ethiopia coming against him to war, which diverted him from the siege of Jerusalem for a time, and caused him to turn his forces upon the Ethiopians and Sabeans, whereby the Jews had a respite, Kg2 19:9 or rather to the overthrow of the Ethiopians in the time of Asa, Ch2 14:9 or to the king of Assyria, perhaps Shalmaneser's being diverted from Palestine and Judea, and turning his forces upon Egypt and Ethiopia, as in Isa 20:1 and the Lord, by putting his people in mind of these instances, suggests hereby that he will sacrifice all their enemies, rather than they shall be destroyed, and therefore they need not fear.