イザヤ記 43:1

聖書日本語

1 ヤコブよ、あなたを創造された主はこう言われる。イスラエルよ、あなたを造られた主はいまこう言われる、「恐れるな、わたしはあなたをあがなった。わたしはあなたの名を呼んだ、あなたはわたしのものだ。

Bible Verse Review
  from Treasury of Scripure Knowledge

created: Isaiah 43:7, Isaiah 43:15, Isaiah 43:21, Isaiah 44:2, Isaiah 44:21, Psalms 100:3, Psalms 102:18, Jeremiah 31:3, Jeremiah 33:24, Jeremiah 33:26, Ephesians 2:10

Fear: Isaiah 43:14, Isaiah 35:9, Isaiah 35:10, Isaiah 41:14, Isaiah 44:6, Isaiah 44:22-24, Isaiah 48:17, Isaiah 54:4, Isaiah 54:5, Isaiah 62:12, Isaiah 63:16, Exodus 15:13, Jeremiah 50:34, Titus 2:14, Revelation 5:9

I have called: Isaiah 42:6, Isaiah 44:5, Isaiah 45:4, Isaiah 49:1, Exodus 33:17, Acts 27:20, Acts 27:25

thou art mine: Exodus 19:5, Exodus 19:6, Deuteronomy 32:9, Ezekiel 16:8, Zechariah 13:9, Malachi 3:17, 2 Timothy 2:19, Hebrews 8:8-10

Reciprocal: Genesis 15:1 - Fear Genesis 21:17 - fear Genesis 26:24 - fear Genesis 46:3 - fear not Genesis 46:4 - will go Genesis 48:5 - are mine Exodus 15:16 - which thou Exodus 33:12 - I know Deuteronomy 1:21 - fear not Deuteronomy 3:22 - shall not Deuteronomy 31:6 - Be strong Deuteronomy 31:8 - he will be Joshua 1:9 - for the Lord Judges 7:9 - Arise 2 Chronicles 20:15 - Be not afraid Esther 2:14 - she were called Psalms 14:5 - God Psalms 23:4 - for thou Psalms 66:12 - through Psalms 69:15 - waterflood Psalms 91:4 - his truth Psalms 91:15 - I will be Psalms 107:2 - Let the Isaiah 27:11 - therefore Isaiah 35:4 - fear not Isaiah 37:6 - Be not Isaiah 41:8 - thou Isaiah 41:10 - Fear Isaiah 44:1 - O Jacob Isaiah 44:24 - and he Isaiah 45:3 - which call Isaiah 65:1 - unto Jeremiah 46:27 - fear Lamentations 3:57 - thou saidst Daniel 10:19 - fear not Hosea 7:13 - though Zephaniah 3:16 - be said Zechariah 8:15 - fear Malachi 2:10 - hath Matthew 10:26 - Fear Luke 1:30 - General John 6:20 - It is John 14:1 - not John 14:18 - will not John 19:5 - Behold John 20:16 - Mary Acts 27:22 - I exhort Acts 27:24 - Fear not

Gill's Notes on the Bible

But now thus saith the Lord that created thee, O Jacob,.... This prophecy is not concerning Cyrus, and the redemption of the Jews by him, as some have thought; nor of Sennacherib and his army, and of their deliverance from him, as Kimchi and his father interpret it; but of the Christian church, and the state of it, when Jerusalem should be destroyed, as predicted in the preceding chapter; which goes by the name of Jacob and Israel, for the first churches chiefly consisted of Jews, and both Jews and Gentiles converted are the spiritual Israel of God:

and he that formed thee, O Israel; this creation and formation are not so much to be understood of their being the creatures of God, and the work of his hands, in a natural sense; but of their new creation and regeneration; of their being the spiritual workmanship of God, created in Christ, and formed for his glory:

fear not: for I have redeemed thee: though Jerusalem shall be destroyed, and Judea wasted, and though subject to the persecutions of wicked men in all places; yet since redeemed by Christ from sin, Satan, and the law, hell, and death, nothing is to be feared from either of them; redemption by Christ is an antidote against the fear of any enemy whatsoever:

I have called thee by thy name; with an effectual calling, which is of particular persons, and those by name, even the same that are redeemed by Christ; for whom he has redeemed by his precious blood, they are called by the grace of God to special blessings of grace, with a high, holy, and heavenly calling; and have no reason to fear anything, since they are the chosen of God; have a right to all spiritual blessings; all things work together for their good; they shall persevere to the end, and at last be brought to glory, to which they are called:

thou art mine; such as are redeemed by Christ, and called by his grace, they are his Father's gift, and his own purchase; they voluntarily give up themselves to him, under the influence of his Spirit and grace; they are his by profession and possession; they are his portion, people, sheep, and spouse; and his interest in them, and theirs in him, serve to prevent fear; such need not fear wanting anything, nor any enemy, nor perishing, or miscarrying of heaven and happiness, to which fears they are subject.

Barnes' Notes on the Bible

But now - This expression shows that this chapter is connected with the preceding. The sense is, “Though God has punished the nation, and showed them his displeasure Isaiah 42:24-25, yet now he will have mercy, and will deliver them.’

That created thee - The word ‘thee’ is used here evidently in a collective sense as denoting the Jewish people. It is used because the names ‘Jacob’ and ‘Israel’ in the singular number are applied to the people. The word ‘created’ is used here to denote the idea that, as the special people of God, they owed their origin to him, as the universe owed its origin to his creative power. It means that, as a people, their institutions, laws, customs, and privileges, and whatever they had that was valuable, were all to be traced to him. The same word occurs in Isaiah 43:7, and again in Isaiah 43:15, ‘I am Yahweh - the Creator of Israel, your king’ (see also Isaiah 44:1; compare Psalms 100:3).

Fear not - This is to be understood as addressed to them when suffering the evils of the captivity of Babylon. Though they were captives, and had suffered long, yet they had nothing to fear in regard to their final extinction as a people. They should be redeemed from captivity, and restored again to the land of their fathers. The argument here is, that they were the chosen people of God; that he had organized them as his people for great and important purposes, and that those purposes must be accomplished. It would follow from that, that they must be redeemed from their captivity, and be restored again to their land.

For I have redeemed thee - The word גאל gā'al means properly “to redeem,” to ransom by means of a price, or a valuable consideration, as of captives taken in war; or to redeem a farm that was sold, by paying back the price. It is sometimes used, however, to denote deliverance from danger or bondage without specifying any price that was paid as a ransom. Thus the deliverance of the Jews from Egyptian bondage is sometimes spoken of as a redemption (Exodus 6:6; Exodus 15:13; compare Genesis 18:16; Isaiah 29:22; Isaiah 44:23; Jeremiah 31:11; see the note at Isaiah 1:27). It is not improbable, however, that wherever redemption is spoken of in the Scriptures, even in the most general manner, and as denoting deliverance from danger, oppression, or captivity, there is still retained the idea of a ransom in some form; a price paid; a valuable consideration; or something that was given in the place of that which was redeemed, and which answered the purpose of a valuable consideration, or a public reason of the deliverance. Thus, in regard to the deliverance from Egypt - Egypt, Ethiopia, and Seba are mentioned as the ransom (see the note at Isaiah 43:3); and so in the deliverance from the captivity, Babylon was given in the place of the ransomed captives, or was destroyed in order that they might be redeemed. So in all notions of redemption; as, e. g., God destroyed the life of the great Redeemer, or caused him to be put to death, in order that his chosen people might be saved.

I have called thee by thy name - ‘To call by name’ denotes intimacy of friendship. Here it means that God had particularly designated them to be his people. His call had not been general, addressed to the nations at large, but had been addressed to them in particular. Compare Exodus 31:2, where God says that he had designated ‘by name’ Bezaleel to the work of constructing the tabernacle.

Thou art mine - They were his, because he had formed them as a people, and had originated their institutions; because he had redeemed them, and because he had particularly designated them as his. The same thing may be said of his church now; and in a still more important sense, that church is his. He has organized it; he has appointed its special institutions; he has redeemed it with precious blood; and he has called his people by name, and designated them as his own.

Clarke's Notes on the Bible

CHAPTER XLIII

Prediction of that blessed period when God should gather the

posterity of Abraham, with tender care, from their several

dispersions in every quarter under heaven, and bring them

safely to their own land, 1-7.

Struck with astonishment at so clear a display of an event so

very remote, the prophet again challenges all the blinded

nations and their idols to produce an instance of such

foreknowledge, 8, 9;

and intimates that the Jews should remains (as at this day,) a

singular monument to witness the truth of the prediction, till

it should at length be fulfilled by the irresistible power of

God, 10-13.

He then returns to the nearer deliverance - that from the

captivity of Babylon, 14, 15;

with which, however, he immediately connects another

deliverance described by allusions to that from Egypt, but

represented as much more wonderful than that; a character which

will not at all apply to the deliverance from Babylon, and must

therefore be understood of the restoration from the mystical

Babylon, 16-18.

On this occasion the prophet, with peculiar elegance, and by a

very strong poetic figure, represents the tender care of God in

comforting and refreshing his people on their way through the

desert, to be so great as to make even the wild beasts haunting

those parched places so sensible of the blessing of those

copious streams then provided by him, as to join their hissing

and howling notes with one consent to praise God, 19-21.

This leads to a beautiful contrast of the ingratitude of the

Jews, and a vindication of God's dealings with regard to them,

22-28.

NOTES ON CHAP. XLIII

Verse Isaiah 43:1. I have called thee by thy name — "קראתי בשמך karathi beshimcha. So all the versions. But it seems from the seventh verse, and from the thing itself, that we should read קראתיך בשמי karathicha bishmi, 'I have called thee by my name;' for this form of speech often occurs - the other never. For Isaiah 45:24, concerning Cyrus, is another matter; but when God calls Jacob Israel, he calls him by the name of God. See Exodus 31:2." - Secker.