As has already been noted, the Babylonian captivity and Israel's restoration from it constitute the background of chapters 41-45. This fact must be kept in mind in order to evaluate properly the teaching of this section of the book. But the final deliverance of Israel from Babylonian domination in the end time, as we shall see later, lies behind chapters 46-48.

The section which constitutes the basis for this month's exposition is 43:14--44:5. This block of scripture makes a literary whole and must be dealt with accordingly. The prophet, appearing before his audience as the ambassador of the Lord, declared: "Thus saith Jehovah, your Redeemer, the Holy One of Israel." As we have frequently seen, the word Jehovah is defined in Deuteronomy 6:4: "Hear, O Israel, Jehovah our Gods is Jehovah a unity" (lit. trans.). Sometimes it refers to God the Father; in other instances, to God the Son; at other times, to God the Holy Spirit; and still in other connections it designates the Holy Trinity. One must examine all the facts of a given context in order to determine which of these specific ideas is conveyed by the term.

In Isaiah 43:14 the speaker declares that He is Jehovah, the Redeemer, the Holy One of Israel. The same one in 44:6 speaks of Himself as being not only the Redeemer of Israel, but also her King. When we examine these references in the light of the historical fact of Israel's deliverance from Egyptian bondage and in the further light of the fact that the same one actually redeemed her with His own precious blood, we come to the conclusion that this is none other than Jehovah the Son. Isaiah therefore stepped forward before his audience and presented himself as the ambassador of Jehovah the Son, the Redeemer of Israel.

In the historical record of Exodus we see that it was the angel of Jehovah, the angel of His presence, who, seeing the blood upon the doorposts and lintels, passed by every Israelitish house. When He passed over the land and destroyed the first-born of the Egyptians, that very night He led Israel forth out of bondage and thus redeemed her. As we see in Isaiah, chapter 53, the fulfillment of which is recorded in the Four Gospels, this same angel of Jehovah, who appeared upon earth in the person of Jesus of Nazareth, paid the supreme price for Israel's redemption--and that of the whole world--by shedding His precious blood for the remission of sins. Indeed this one who is presented as Jehovah and who sends His message through Isaiah is the Redeemer.

He is also the Holy One of Israel. The immanent, uncommunicable attributes of each person of the Godhead are truth, love, and holiness. But a study of God's character leads one to the conclusion that holiness is the dominant characteristic--if we may be allowed to make such a comparison. Isaiah constantly held before the people of Israel the fact that her Redeemer is holy. His holiness calls for purity of life on the part of the children of God.

In the next verse; Isaiah 43:15, Jehovah through the speaker declares: "I am Jehovah, your Holy One, the Creator of Israel, your King." In a real, true sense, Israel's Redeemer is her Creator; for, when Abraham and Sarah were past the age of parenthood, the Lord performed a biological miracle upon their bodies which made possible the birth of Isaac. In Isaiah 43:1 this miracle is called an act of creation. His speaking in verse 15 of Himself as her Creator is an echo of this fact.

The speaker is also her King. Who is this King of Israel? This question is answered in Psalm 24:7-10. It likewise is mentioned in various other portions of the Scriptures. When all the related passages are brought together and studied carefully, one sees that this is none other than King Messiah, the Lord Jesus Christ, who, when He returns to the earth, will become her King. He will, however, refrain from forcing His will upon her. He will wait for her to welcome Him back as her King. That she will do this is evident from such passages as, Hosea 5:15--6:3. When the nation of Israel is given the facts concerning her long-rejected Messiah, she will, in the Tribulation, dispassionately and earnestly look for the truth. She will then find that Jesus of Nazareth, whom her ancestors rejected 1900 years ago was and is her true Messiah. Then in genuine penitence she will plead for his return. Thus at Israel's penitential cry, Messiah will respond and come, becoming King over His beloved people.

In verse 14 the prophet speaks of the destruction of the Babylonians' ships of rejoicing: "For your sake I have sent to Babylon, and I will bring down all of them as fugitives, even the Chaldeans, in the ships of their rejoicing." According to historical accounts anciently the Babylonians had a merchant marine. Probably it was as good as any of that day and time. Moreover, it was quite likely that they rejoiced in the fact that they had foreign trade and commerce, which was borne to various nations by "the ships of their rejoicing."

But there is nothing in history that would indicate that this prophecy has been fulfilled in the manner as set forth here. From this prediction it appears that there is a sudden and a complete destruction of the ships of the Chaldeans. An examination of the history of Babylon and of its gradual decline does not give any information of a catastrophic overthrow of the city or of its merchant marine. This fact leads one to believe that probably this passage is looking out into the future, when the judgments of God will fall suddenly upon Babylon and all that pertains to her. With this thought in mind one should turn to Jeremiah, chapters 50 and 51, together with Revelation, chapter 18, and compare these Scriptures. When this is done, one will conclude that the predictions concerning the sudden overthrow of Babylon have never been fulfilled. Since they have never been accomplished, we may conclude that these predictions are yet to be fulfilled in the future. Isaiah, chapters 13 and 14, should likewise be studied along with these passages. The facts in these chapters show that the sudden and catastrophic overthrow of Babylon with all her ships occurs in the day of Jehovah, the Tribulation. From Revelation, chapter 18, we see that Babylon will yet be a world city, the center of commerce and trade of all nations. Then, in an hour, suddenly, occurs the overthrow of this international metropolis with all its wealth. In view of all the facts, then, one concludes that the prediction of Isaiah 43:14 is yet to be fulfilled in the Tribulation--at the very end of it.

In verses 16 and 17 the prophet speaks of what the Lord did when He delivered Israel from Egyptian bondage. "Thus saith Jehovah, who maketh a way in the sea, and a path in the mighty waters; who bringeth forth the chariot and horse, the army and the mighty man (they lie down together, they shall not rise; they are extinct, they are quenched as a wick)." The first part of this quotation refers to God's opening up the Red Sea in order that Israel and her hosts might pass safely through to the opposite shore. According to the historical record, after Israel had reached the opposite shore, the waters returned and overwhelmed the Egyptian army, all of which were drowned. Sometimes we hear statements to the effect that Pharaoh was also drowned with his army at that time. The Scriptures say nothing on this point. They speak only of the destruction of the army (cf. Exod. 15:1-18). That the opening up of the Red Sea for the passage of the Israelites was a miracle is the confirmed conviction of everyone who accepts the Bible as the inspired Word of God. Rationalists have tried to break the force of the testimony by saying that a wind blew back the shallow waters from the beaches and that Israel simply walked across on the sand. Such an explanation of the occurrence is ridiculous. A wind that was blowing such a gale as to drive the waters back from the beaches would have been of hurricane proportions and would have prevented the Israelitish hordes from passing over. They would have been unable to cross during such a gale. Thus the efforts to remove the miraculous element from the passage creates an insuperable difficulty to such rationalistic explanations. It is far better to accept the biblical statement, which is most reasonable and satisfying. According to Exodus 15:8 the waters were blown back by the wind and were piled up and "The floods stood upright as a heap; The deeps were congealed in the heart of the sea." This is a poetical way of speaking of the freezing of the waters by the cold blasts of the east wind which drove them back. By the blowing of the wind a way was opened up in the sea, the waters were congealed on either side of it. Over this path the hosts of Israel passed. The presumption is that after the strong east wind had driven the waters back and congealed (frozen) them, the wind ceased. Without any interference, therefore, from the elements the hosts of Israel passed through the sea and reached the opposite shore. After Israel was safe on the other side, the ice, which was holding back the waters on either side, broke up, the waters rushed back, and overwhelmed the pursuing Egyptians, and "the sea covered them: They sank as lead in the mighty waters" (Exod. 15:10).

On that day the Lord wrought for Israel by direct intervention. This should not be considered as unreasonable; for the Lord who created the universe and who controls it certainly has the wisdom and the power to perform any miracle in order to bless His people and to forward His eternal plans.

In verse 18 the prophet, addressing Israel, declares: "Remember ye not the former things, neither consider the things of old." Israel has, throughout the centuries, looked back to the time of the Exodus and to the mighty works which God wrought in her behalf at that time. Moreover, throughout her entire career--at intervals, whenever an emergency arose--God has intervened and has worked in behalf of His Chosen People. To look back to these manifestations of God's love, mercy, and delivering power strengthens one's faith and prepares one to face new and unexpected dangers. The historical record of these mighty acts of God in behalf of His people are recorded for our benefit. Especially will this principle be operative with reference to the nation of Israel in the end time.

The prophet, looking out into the future, sees God working even in a greater way for the deliverance of His people than He did when He brought them forth from Egypt. Hear him, "19 Behold, I will do a new thing; now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, and rivers in the desert. 20 The beasts of the field shall honor me, the jackals and the ostriches; because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen, 21 the people which I formed for myself, that they might set forth my praise" (Isa. 43:19-21).

According to verse 19 God promises to do a "new thing," something that He has never, in all the annals of human history, done before. Having his eyes focused upon this future time, the prophet declares: "Now shall it spring forth; shall ye not know it?" The works which the Lord will perform yet in the future in order to deliver Israel will be so very mighty and stupendous that the miracles which He performed at the time of the Exodus will seem as nothing in comparison--they will be overshadowed by the greatness and the power of these future delivering acts. On this point hear the Prophet Jeremiah: "Therefore, behold, the days come, saith Jehovah, that they shall no more say, As Jehovah liveth, who brought up the children of Israel out of the land of Egypt; But, As Jehovah liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them. And they shall dwell in their own land" (Jer. 23:7,8).

The first of these future acts of the Lord is that He will "make a way in the wilderness." This way of which the prophet is speaking will not be something that man has constructed. It will be by divine power, just as the way which the Lord made through the Red Sea. It will be just as literal and as actual as the opening up of the Red Sea. The second thing mentioned is that the Lord will make "rivers in the desert." Water is a great necessity. Without it no life would be possible. There are vast stretches of the earth's surface that are desolate, dreary wastes, impassable to man. Not so will it be at the time when God delivers His people, Israel. In a miraculous manner He will cause rivers of water to flow in the desert for them. The Lord provided food and water for Elijah, His faithful servant. He supplied water and manna for Israel when she was in the wilderness, and He will, for the chosen, faithful remnant again provide food and water. This promise is made in Isaiah 33:13-16--especially in verse 16: "... his bread shall be given him; his waters shall be sure." This abundance of food and water will be especially provided, declared the Lord, "... to my people, my chosen." At the same time the beasts of the desert will enjoy refreshment from the water which the Lord, at that future time, will supply for His people.

Let us notice that God will meet the physical needs of His people Israel "... which I [Jehovah] formed for myself, that they might set forth my praise" (vs. 21). When the Lord created the Hebrew nation, He had a definite purpose in view, which is expressed in the words, "that they might set forth my praise." Israel's mission in the world is a spiritual one. She has never performed the task for which she was created. It is true that individuals of that race have done the will of God in a limited way and have thus glorified Him, but this passage speaks of the Lord's delivering the remnant of His people whom He has formed to set forth His glory and praise. God never will be praised and glorified in the proportion set forth in the prophetic word till this part of the nation, the remnant, is given the truth, turns to Him with all of its heart, and becomes an empty channel through which His power may flow every day and every hour. God created Israel for His glory and she shall yet fit into this international picture, passing on the divine blessings to the world.

In the next paragraph of our chapter, which begins with verse 22, Jehovah declares: "22 Yet thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. 23 Thou hast not brought me of thy sheep for burnt-offerings; neither hast thou honored me with thy sacrifices. I have not burdened thee with offerings, nor wearied thee with frankincense. 24 Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices; but thou hast burdened me with thy sins, thou hast wearied me with thine iniquities" (Isa. 43:22-24).

The word "yet" at the beginning of this passage shows a contrast between what has preceded and that which the prophet is about to state. As we have just seen, the Lord is, through the prophet, showing what a wonderful deliverance He will yet work for Israel, who has been created and formed for His glory and praise. Notwithstanding what He has done for her and purposes still to do for and through her, Israel is blind and has not lived in close fellowship and communion with Him. In fact, the prophet indicts the whole nation for not calling upon God. We must understand that this language is used relatively; for various individuals throughout the centuries have called upon Him and have been in touch and communion with Him, but the great majority of the nation has not. When we realize that the prophet, when he makes this prediction, is looking out toward the end time, we can know that He is looking at the present era during which Israel, as a nation, has not been calling upon God; but on the contrary she has been going on in her own way, ignoring the one and only approach to God--the Lord Jesus Christ, the new and the living way. To this conclusion we are forced when we read this prediction in the light of related passages.

Instead of delighting in the Lord and rejoicing in what He has done for her, Israel on the other hand has been weary of Him and His ways.

According to verse 23 the prophet charges Israel with not bringing the proper offerings, although the Lord has not been unreasonable in asking her to make certain sacrifices that typified the one and only efficacious offering that makes one acceptable in God's sight. The offerings and sacrifices commanded by the law of Moses were typical and hence were only a temporary arrangement, keeping before the nation constantly the fact that the redemption of the soul, is costly--that it must be paid for in blood; not the blood of bulls and goats which were offered often upon the altar at the sacred Temple, but by the precious blood of the Son of God, which can wash away every stain, both for time and for eternity.

Still keeping in mind that the prophet in this prediction is looking forward across the centuries to Israel's final deliverance at the end of the Tribulation, we see a fuller meaning in verse 23 concerning her not bringing sacrifices and not being burdened with offerings. This verse is a pun upon words, a play upon ideas. The nation had been burdened, in a way, by the many sacrifices commanded by the law; but the fullness of time came when God no longer wanted those animal sacrifices. He therefore prepared a body for the Son of God who would come and do the will of God regarding the atonement for the soul. During these centuries of the Christian Era over which the prophet is here looking, God has not burdened Israel with sacrifices and offerings as formerly, but He himself has made the one and only necessary offering to make the soul acceptable to God. Everything is by the goodness of the Almighty and all His gifts, including eternal life, may be had by accepting His free grace. The prophet therefore asserts that God at the present time is not burdening Israel by demanding of her offerings and sacrifices.

Instead of her being burdened by the Lord in an elaborate ritualism, she has burdened Him with her sins and wearied Him with her iniquities, chief of which is the national sin of rejecting her Messiah, which sin must be confessed before there can be any relief for the nation (Hosea 5:15; Lev. 26:40).

To show what the Lord meant by His not burdening Israel with offerings and sacrifices, the prophet as His ambassador declares, "25 I, even I, am he that blotteth out thy transgressions for mine own sake: and I will not remember thy sins. 26 Put me in remembrance; let us plead together: set thou forth thy cause, that thou mayest be justified. 27 Thy first father sinned, and thy teachers transgressed against me. 28 Therefore I will profane the princes of the sanctuary; and I will make Jacob a curse, and Israel a reviling" (Isa. 43:25-28).

When we read these verses in the light of the New Testament revelation, we know that the "I" of this passage is none other than the Lord Jesus Christ, who blots out transgressions and forgives sins. There is but one way by which sins, transgressions, and iniquities can be blotted out--by the precious blood of the Son of God. When God does forgive sins, He remembers them no more. They are gone--for time and eternity.

Thus the prophet, as the representative of Messiah, in talking to Israel of the end time, assures her that He is ready to blot out her transgressions and will never remember her sins again. This prediction will be carried out by the Lord in His sending forth the 144,000 Jewish evangelists of whom we read in Revelation, chapter 7, and who will plead with the nation to accept Him then and there. At that time, as we learn from other passages in the Scriptures, the whole nation will repudiate the national sin, will accept the atoning blood of the Son of God; then the nation will be born anew, and the iniquity of that land will be removed in one day.

The Lord therefore, in order to emphasize grace pleads with the nation to put Him in remembrance and to set the national cause before Him in order that they may be justified. God reasons with people. He is eager for Israel to set forth her case before Him that she may be justified. But she can never set her real situation before Him until the truth concerning her exact status is made known to her. When she sees things as they are and views herself in the light of the revelation of God, she will then set her cause before Him, will accept His atoning righteousness, and be justified.

To show Israel how sinful she has been, the prophet in verse 27 calls attention to the fact that her first father, Abraham, sinned and that her teachers (lit., interpreters) have likewise transgressed. He therefore profaned the princes of the sanctuary and made "Jacob a curse, and Israel a reviling." In the Revised Version we have this translation in the text, "Therefore I will profane the princes ..." The marginal reading is, "Therefore I have profaned the princes ..." The latter reading fits in perfectly with the flow of thought. I therefore prefer it. Because the leaders of Israel have transgressed and led the nation astray, God has profaned the princes of the sanctuary and has made Israel to be a hiss, a byword, and a curse among the nations, throughout the present era of her rejection.

But in 44:1-5, which is the last paragraph of this marvelous discourse, the prophet pleads with this future Israel to give ear to the Lord because she still is His servant, whom He has chosen: "44 Yet now hear, O Jacob my servant, and Israel, whom I have chosen: 2 Thus saith Jehovah that made thee, and formed thee from the womb, who will help thee: Fear not, O Jacob my servant; and thou, Jeshurun, whom I have chosen. 3 For I will pour water upon him that is thirsty, and streams upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring: 4 and they shall spring up among the grass, as willows by the watercourses. 5 One shall say, I am Jehovah's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto Jehovah, and surname himself by the name of Israel.

Those who will take heed to the warning, will come and throw themselves upon His grace and mercy by accepting the long-rejected Messiah need not fear, because the Lord has chosen them. This assurance of protection is reiterated time and again throughout the second half of Isaiah.

In verse 3 the remnant of Israel is represented as thirsty ground, dry land, upon which God promises to pour water, and over which He assures the people that He will send streams of refreshing. That He is not talking about literal deserts is clear from the statement parallel to this one in the latter half of the verse: "I will pour my Spirit upon thy seed, and my blessing upon thine offspring ..." This is the promise that God will pour out His Spirit upon the faithful remnant. On the last day of the Feast of the Tabernacles, the great day (six months before the crucifixion), our Lord Jesus called upon those who were thirsty to come to Him and drink (John 7:37f). The Apostle John explained that this language was not to be taken literally, but stated that Jesus was referring to the pouring out of the Spirit upon those who should believe on Him. The language is clearly an echo of this promise which the Lord makes to the nation of Israel in the passage under consideration. The individual now who accepts Jesus of Nazareth as Lord and Saviour receives the Spirit. When this prophecy is fulfilled, the entire nation of Israel living then will receive Him and thus upon each one the Spirit of God will come and satisfy the thirsty soul. At that time "One shall say, I am Jehovah's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto Jehovah, and surname himself by the name of Israel" (vs. 5). At that time anti-Semitism will have vanished from the earth. Every Hebrew living then will be rejoicing in the fact that he is of Jewish origin and will write with his own hand, "Unto Jehovah." The marginal reading of this quotation is write on his hand, unto Jehovah. Both renderings are possible. Everyone of Israel who survives to that time will become a consecrated, devout follower of Messiah and will have the name of God in some way connected with his name.

Isaiah, in 4:3, speaks of those who remain in Jerusalem after the Tribulation as being written among those who are living in Zion. A reference to this future register is found in Psalm 87:5,6.

Thus in Isaiah 44:1-5 we see an invitation to Israel to accept her Messiah. Here we get a glimpse of the great Millennial Era when our Lord shall reign in glory and splendor over the earth. At that time Jerusalem will be His capital.

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