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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Isaiah 43:14–21. His two-level outline is real structure in the source text, so it is rendered as structure.
To so low an ebb were the faith and hope of God's people in Babylon brought that there needed line upon line to assure them that they should be released out of their captivity; and therefore, that they might have strong consolation, the assurances of it are often repeated, and here very expressly and encouragingly.
I.God here takes to himself such titles of his honour as were very encouraging to them.
He is the Lord their Redeemer, not only he will redeem them, but will take it upon him as his office and make it his business to do so. If he be their God, he will be all that to them which they need, and therefore, when they are in bondage, he will be their Redeemer. He is the Holy One of Israel (Isa 43:14), and again (Isa 43:15), their Holy One, and therefore will make good every word he has spoken to them. He is the Creator of Israel, that made them a people out of nothing (for that is creation), nay, worse than nothing; and he is their King, that owns them as his people and presides among them.
II.He assures them he will find out a way to break the power of their oppressors that held them captives and filled up the measure of their own iniquity by their resolution never to let them go, Isa 14:17. God will take care to send a victorious prince and army to Babylon, that shall bring down all their nobles, and lay their honour in the dust, and all their people too, even the Chaldeans, whose cry is in the ships (for seamen are apt to be noisy), or whose cry is to the ships, as their refuge when the city is taken, that they may escape by the benefit of their great river. Note, The destruction of Babylon must make way for the enlargement of God's people. And in the prediction of the fall of the New Testament Babylon we meet with the cries and lamentations of the sailors, Rev 18:17, Rev 18:18. And observe, It is for Israel's sake that Babylon is ruined, to make way for their deliverance.
III.He reminds them of the great things he did for their fathers when he brought them out of the land of Egypt; for so it may be read (Isa 43:16, Isa 43:17): "Thus saith the Lord, who did make a way in the sea, the Red Sea, and did bring forth Pharaoh's chariot and horse, that they might lie down together in the bottom of the sea, and never rise, but be extinct. He that did this can, if he please, make a way for you in the sea when you return out of Babylon, and will do so rather than leave you there." Note, For the encouragement of our faith and hope, it is good for us often to remember what God has done formerly for his people against his and their enemies. Think particularly what he did at the Red Sea, how he made it,
1.A road to his people, a straight way, a near way, nay, a refuge to them, into which they fled and were safe the waters being a wall unto them.
2.A grave to his enemies. The chariot and horse were drawn out by him who is Lord of all hosts, on purpose that they might fall together; howbeit, they meant not so, Mic 4:11, Mic 4:12.
IV.He promises to do yet greater things for them than he had done in the days of old; so that they should not have reason to ask, in a way of complaint, as Gideon did, Where are all the wonders that our fathers told us of? for they should see them repeated, nay, they should see them outdone (Isa 43:18): "Remember not the former things, from them to take occasion, as some do, to undervalue the present things, as if the former days were better than these; no, you may, if you will, comparatively forget them, and yet know enough by the events of your own day to convince you that the Lord is God alone; for, behold, the Lord will do a new thing, no way inferior, both for the wonder and the worth of the mercy, to the things of old." The best exposition of this is, Jer 16:14, Jer 16:15; Jer 23:7, Jer 23:8. It shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; that is an old thing, the remembrance of which will be in a manner lost in the new thing, in the new proof that the Lord liveth, for he brought up the children of Israel out of the land of the north. Though former mercies must not be forgotten, fresh mercies must in a special manner be improved. Now it springs forth, as it were a surprise upon you; you are like those that dream. Shall you now know it? And will you not own God's hand in it?
V.He promises not only to deliver them out of Babylon, but to conduct them safely and comfortably to their own land (Isa 43:19, Isa 43:20):
I will make a way in the wilderness and rivers in the desert; for, it seems, the way from Babylon to Canaan, as well as from Egypt, lay through a desert land, which, while the returning captives passed through, God would provide for them, that their camp should be both well victualled and under a good conduct. The same power that made a way in the sea (Isa 43:16) can make a way in the wilderness, and will force its passage through the greatest difficulties. And he that made dry land in the waters can produce waters in the dryest land, in such abundance as not only to give drink to his people, his chosen, but to the beasts of the field, also the dragons and the ostriches, who are therefore said to honour God for it; it is such a sensible refreshment, and yields them so much satisfaction, that, if they were capable of doing it, they would praise God for it, and shame man, who is made capable of praising his benefactor and does not. Now,
1.This looks back to what God did for Israel when he led them through the wilderness from Egypt to Canaan, and fetched water out of a rock to follow them; what God did for them formerly he would do again, for he is still the same. And, though we do not find that the miracle was repeated in their return out of Babylon, yet the mercy was, in the common course of Providence, for which it became them to be no less thankful to God.
2.It looks forward, not only to all the instances of God's care of the Jewish church in the latter ages of it, between their return from Babylon and the coming of Christ, but to the grace of the gospel, especially as it is manifested to the Gentile world, by which a way is opened in the wilderness and rivers in the desert; the world, which lay like a desert, in ignorance and unfruitfulness, was blessed with divine direction and divine comforts, and, in order to both, with a plentiful effusion of the Spirit. The sinners of the Gentiles, who had been as the beasts of the field, running wild, fierce as the dragons, stupid as the owls or ostriches, shall be brought to honour God for the extent of his grace to his chosen among them.
VI.He traces up all these promised blessings to their great original, the purposes and designs of his own glory (Isa 43:21):
This people have I formed for myself, and therefore I do all this for them, that they may show forth my praise. Note,
1.The church is of God's forming, and so are all the living members of it. The new heaven, the new earth, the new man, are the work of God's hand, and are no more, no better, than he makes them; they are fashioned according to his will.
2.He forms it for himself. He that is the first cause is the highest end both of the first and of the new creation. The Lord has made all things for himself, his Israel especially, to be to him for a people, and for a name, and for a praise; and no otherwise can they be for him, or serviceable to him, than as his grace is glorified in them, Jer 13:11; Eph 1:6, Eph 1:12, Eph 1:14.
3.It is therefore our duty to show forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service. As he formed us, so he feeds us, and keeps us, and leads us, and all for himself; for every instance therefore of his goodness we must praise him, else we answer not the end of the beings and blessings we have.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
God would make a new covenant with people, not such as that which he made with the ancestors at Mount Horeb, and would give to people a new heart and a new spirit. And again [it is written], “And do not remember the things of old: behold I make new things.” [This] plainly announced that liberty that distinguishes the new covenant and the new wine that is put into new bottles, [that is], the faith that is in Christ, by which he has proclaimed the way of righteousness sprung up in the desert and the streams of the Holy Spirit in a dry land, to give water to the elect people of God, whom he has acquired. [This is done] that they might show forth his praise but not that they might blaspheme him who made these things, that is, God.
(Verse 16, 17 and following) Thus says the Lord, who made a way in the sea, and a path in the mighty waters. Who brought out the chariot and horse, the army and the strong: they lay down to sleep together, they will not rise again; they are broken like flax, they are extinguished. Do not remember the former things, and do not consider the ancient things. Behold, I am doing something new, now it will spring forth; will you not know it? I will make a way in the wilderness, and rivers in the desert. The animals of the field will glorify me, the dragons and ostriches; for I have given waters in the wilderness, rivers in the desert, to give drink to my chosen people. I have formed this people for myself; they will proclaim my praise. LXX: For thus says the Lord, who makes a way in the sea, and a path in the mighty waters. Who brings out chariots and horses, and a multitude of warriors. But they lie down, they shall not rise; they are extinguished, extinguished like flax. Do not remember the former things, nor consider the things of old. Behold, I am doing a new thing; now it shall spring forth, shall you not know it? I will even make a way in the wilderness, and rivers in the desert. The beasts of the field, the sirens, and the daughters of ostriches will bless me, for I have given water in the wilderness and rivers in the dry land, to make my chosen people, my acquired people, drink. They will declare my virtues. The Lord, who destroyed and cast down Babylon and took away its mightiest ones from power, and made all the Chaldeans who sailed prosperously on the waves of this age captives, He Himself found a way in the rushing waters of the Red Sea, so that his liberated people could cross from Egypt. Whether it was he who made a path in the Red Sea, or who found a way in the raging waters of the river Jordan, so that the departure from Egypt and the entrance into the promised land would have a miracle. He submerged Pharaoh's chariots, horses, and entire army in the depths, who slept an eternal sleep. They were crushed and annihilated, like flax in a short span of time, and in an instant. For flax, even before being consumed by fire, is immediately extinguished due to its light substance, and dissolves into ashes. Therefore, I command you that among my signs and miracles, by which the most powerful city of Babylon was destroyed, and by which the way was opened for my people in the Red Sea and the Jordan river, you must not remember the past, for in the Gospel I am going to do much greater things; in comparison to which, the past should be forgotten. For I will no longer find a way in the Red Sea, but in the desert of the whole world. And not just one river or spring will burst forth from a rock, but many rivers that will refresh not bodies as before, but thirsty souls. And that which we read above will be fulfilled: You will drink the waters from the fountains of the Savior (On Chapter 12, Verse 3). Then, what has never been done will be done, so that all beasts and dragons, and ostriches who dwelt in the wilderness of the nations, and those who were like idolatry in their blood and the savagery of beasts, will glorify and praise me. As for the dragons, whom only Theodotius, as it is written in Hebrew, called Thannim (or Al. Thennim), the rest were interpreted as Sirens, monstrous creatures who would throw sailors to be torn apart by the barking Scyllaean dogs with their sweet song and deadly charm. And this means that those who were formerly devoted to pleasure and luxury are converted to the service of the Lord; although it is better to understand it as dragons, because they are joined with ostriches, since he spoke about beasts of the wilderness once, he put these animals, which are familiar in the desert. They will praise me, he says, and the animals of the field will glorify me, and the dragons, and the ostriches, because I gave waters in the desert of the nations, and rivers in the dry land of the peoples, so that my people, whom I have chosen for myself, or my chosen race, and the people whom I have acquired with my blood, may drink, and they may tell my praises and virtues.
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Summary
Isaiah 43:21 stands as a profound declaration of divine purpose, revealing that God meticulously fashioned His chosen people, Israel, not for their own sake, but specifically for Himself, with the ultimate intention that their very existence and actions would continually demonstrate and proclaim His magnificent praise to the world. This verse encapsulates the foundational truth of creation's ultimate end: the glory of the Creator, establishing a teleological framework for understanding God's relationship with humanity.
Context
Literary Context
This powerful verse is nestled within Isaiah chapters 40-55, often referred to as the "Book of Comfort" or "Second Isaiah." Following prophetic pronouncements of judgment and the impending Babylonian exile in earlier chapters, this section shifts dramatically to themes of hope, restoration, and God's unwavering faithfulness to His covenant people. Chapters 43-44 specifically emphasize God's unique identity as the sole Creator and Redeemer, contrasting Him with the impotent idols of the nations. Verse 21 follows God's declaration of performing a "new thing" in the wilderness, making a way and providing water, an act so profound that even the wild beasts will honor Him (Isaiah 43:19-20). This statement of purpose for Israel's existence serves as a theological anchor amidst promises of miraculous deliverance and restoration, grounding their future hope in God's unchanging character and original intent for them.
Historical & Cultural Context
The historical backdrop for Isaiah 43 is the looming or ongoing Babylonian exile, a period of immense national trauma for Israel. Having suffered military defeat, the destruction of Jerusalem and the Temple, and forced displacement, the people were in despair, questioning God's faithfulness and their own identity. In this context, God's words through Isaiah served as a vital lifeline, reminding them that their suffering was not a sign of His abandonment but a consequence of their unfaithfulness, yet His ultimate purpose for them remained. The imagery of God "forming" His people would have resonated deeply with ancient Near Eastern creation myths, but here it firmly establishes Yahweh as the sovereign, purposeful Creator, unlike the capricious deities of surrounding cultures. Their unique calling to "shew forth His praise" set them apart from nations whose gods were often extensions of their own power or desires, highlighting Israel's distinct covenant relationship.
Key Themes
Isaiah 43:21 contributes significantly to several overarching themes within the book of Isaiah and broader biblical theology. Foremost is the theme of Divine Sovereignty and Purpose, highlighting God's intentional and deliberate creation of Israel, not as an accident of history, but as a people specifically designed for His glory. This underscores His ultimate control over all of creation and history, as seen in passages like Psalm 100:3. Secondly, the verse emphasizes God's Ownership and Covenant Faithfulness. Despite Israel's failures, God reaffirms His proprietary claim over them ("for myself"), demonstrating His enduring commitment to the Abrahamic covenant. This divine ownership implies both responsibility and privilege for the people. Finally, the verse powerfully articulates the Ultimate Purpose of Humanity's Existence: God's Praise. Israel's very being was to be a living testimony to God's character, power, and redemptive acts, fulfilling their role as His witnesses to the nations (Isaiah 43:10). This theme transcends Israel, pointing to the universal calling for all creation to reflect the glory of its Maker.
Exposition and Analysis
Key Word Analysis
This verb (H3335) signifies the act of molding or shaping, often used in the context of a potter fashioning clay. It implies deliberate, skilled, and purposeful craftsmanship. God is portrayed as the divine Potter, intricately designing and bringing Israel into existence with a specific purpose in mind, not through random chance but through intentional design.
A primitive root (H5608) meaning "to score with a mark," "to inscribe," or "to enumerate." Intensively, it means "to recount," "to declare," or "to celebrate." This is not a passive act but an active, public, and vocal proclamation. It implies a detailed and comprehensive declaration of God's attributes and mighty deeds, making His praise known widely.
Derived from the root "to laud" or "to shine," this word (H8416) means "laudation" or "a hymn." It refers to the active expression of adoration, commendation, and glorification of God. When people "shew forth His praise," they are actively declaring His excellencies, His character, and His works in a way that brings Him honor and renown.
Verse Breakdown
"This people have I formed for myself"
This clause highlights God's absolute sovereignty and intentionality in creation. The demonstrative "This people" (Israel) underscores their unique status as a chosen entity. The verb "formed" (yâtsar) evokes the imagery of a divine craftsman, emphasizing that Israel's existence is not accidental but the result of God's deliberate, purposeful, and skillful handiwork. The phrase "for myself" asserts God's proprietary claim and ultimate purpose; Israel was brought into being to serve His divine will and to bring Him glory, not for their own self-aggrandizement or autonomous pursuits.
"they shall shew forth my praise"
This second clause articulates the ultimate purpose of Israel's formation. The future tense "shall shew forth" indicates a divine expectation and a guaranteed outcome rooted in God's sovereign plan and empowering grace. "Shew forth" (çâphar) implies an active, public, and continuous declaration. Israel's very being, their history, their covenant relationship, and their obedience were intended to be a living testimony, a public proclamation of God's character, power, and redemptive acts ("my praise") to the watching world. This praise encompasses both verbal adoration and a life lived in alignment with God's glory.
Literary Devices
Isaiah 43:21 employs several powerful literary devices to convey its profound message. Divine Fiat is evident in the authoritative declaration "This people have I formed," emphasizing God's sovereign will and creative power as the ultimate source of Israel's existence. The implied Metaphor of God as a Potter shaping clay is present in the verb "formed" (yâtsar), conveying deliberate design, intimate craftsmanship, and God's absolute authority over His creation. A Purpose Clause is central to the verse's structure, with the first clause stating the action ("I have formed") and the second stating its intended outcome ("they shall shew forth my praise"). This highlights the teleological nature of God's creation, revealing that everything He does has a specific, glorious end. Furthermore, the phrase "for myself" demonstrates Anthropomorphism, attributing to God a desire for possession or ownership, making His relationship with Israel more relatable and emphasizing His unique claim on them. The entire verse functions as a concise Statement of Purpose, clearly defining Israel's identity and mission in relation to their Creator.
Theological and Thematic Connections
Isaiah 43:21 is a foundational text for understanding the telos (ultimate purpose) of creation and redemption. It asserts that God's primary motivation in forming a people for Himself is the manifestation of His own glory. This principle extends beyond ancient Israel to all of humanity, as we are all God's handiwork, designed to reflect His character and goodness. Our very existence is meant to be a living testament to His greatness. This divine purpose is not merely an external command but an intrinsic part of our created design, finding its fullest expression when we live in alignment with His will, actively declaring His excellencies through our lives, words, and actions. It underscores that true human flourishing is found in glorifying God, for whom and by whom all things exist, and that His praise is the proper response to His magnificent creative and redemptive work.
Reflection and Application
Isaiah 43:21 offers profound insights for believers today, serving as a powerful reminder of our identity and purpose in Christ. Just as ancient Israel was uniquely formed by God, so too are believers in Christ "new creations"—re-formed and redeemed by God for His glory. This verse calls us to embrace a God-centered view of our lives, recognizing that our existence is not accidental or self-serving, but divinely purposed. To "shew forth God's praise" means living a life that consistently reflects His character, His love, His justice, and His power. It involves both verbal proclamation of His goodness and a lifestyle that exemplifies His transformative grace. Our actions, our words, our attitudes, and our relationships should all point to Him, making His excellencies known to a world desperately in need of His light. This purpose gives profound meaning to every aspect of our daily lives, transforming mundane tasks into opportunities for worship and every interaction into a potential witness to His magnificent glory.
Questions for Reflection
FAQ
What does it mean that God "formed" His people "for myself"?
The phrase "formed" (Hebrew: yâtsar) implies a deliberate, intentional act of creation, much like a potter shapes clay. It signifies that God is the sovereign designer and architect of His people, Israel. "For myself" emphasizes God's ultimate ownership and purpose. It means that Israel's existence was not random, nor was it primarily for their own benefit or glory, but rather to fulfill God's divine will and to bring Him honor. Their identity, their covenant, and their very being were intrinsically tied to God's plan to reveal Himself to the world through them. This concept extends to all humanity, as we are all God's handiwork, created to bring Him glory, as affirmed in Psalm 100:3.
How do we "shew forth" God's praise in our daily lives?
To "shew forth" (Hebrew: çâphar) God's praise means to actively declare, recount, and make known His excellencies, His character, and His mighty deeds. This is not merely a passive admiration but an active, public proclamation. In daily life, this can manifest in several ways:
Ultimately, our entire lives are meant to be a living testament to God's transformative power and grace, a continuous offering of praise.
Christ-Centered Fulfillment
Isaiah 43:21 finds its ultimate and most profound fulfillment in Jesus Christ and, through Him, in the Church. While Israel was formed to show forth God's praise, their consistent failure highlighted humanity's inability to perfectly fulfill this divine mandate due to sin. Jesus, however, perfectly embodied this purpose. He declared, "I glorified you on earth, having accomplished the work that you gave me to do" (John 17:4). His life of perfect obedience, His atoning death on the cross, and His glorious resurrection were the supreme demonstration of God's character, power, and redemptive love, perfectly "showing forth His praise" in a way no other could. Through Christ, God has formed a "new creation" (2 Corinthians 5:17)—the Church—a people redeemed and reconciled to Himself, drawn from every nation, tribe, people, and language (Revelation 7:9). We, as believers, are now "a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light" (1 Peter 2:9). Our purpose, therefore, is to live lives that glorify God, not by our own strength, but by the power of the Holy Spirit working within us, enabling us to bear much fruit that brings glory to the Father (John 15:8). In Christ, we are God's workmanship, created for good works that He prepared beforehand, that we should walk in them, thereby fulfilling the very purpose for which humanity was formed: to reflect and declare the praise of our magnificent Creator and Redeemer (Ephesians 2:10).