TRV
Translation
King James Version
Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
Complete Jewish Bible
everyone who bears my name, whom I created for my glory - I formed him, yes, I made him.'"
Berean Standard Bible
everyone called by My name and created for My glory, whom I have indeed formed and made.”
American Standard Version
every one that is called by my name, and whom I have created for my glory, whom I have formed, yea, whom I have made.
World English Bible Messianic
everyone who is called by my name, and whom I have created for my glory, whom I have formed, yes, whom I have made.’”
Geneva Bible (1599)
Euery one shall be called by my Name: for I created him for my glorie, formed him and made him.
Young's Literal Translation
Every one who is called by My name, Even for My honour I have created him, I have formed him, yea, I have made him.
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Commentary on Isaiah 43 verses 1–7
1 ¶ But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
2 When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.
5 Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west;
6 I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth;
7 Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.
This chapter has a plain connexion with the close of the foregoing chapter, but a very surprising one. It was there said that Jacob and Israel would not walk in God's ways, and that when he corrected them for their disobedience they were stubborn and laid it not to heart; and now one would think it should have followed that God would utterly abandon and destroy them; but no, the next words are, But now, fear not, O Jacob! O Israel! I have redeemed thee, and thou art mine. Though many among them were untractable and incorrigible, yet God would continue his love and care for his people, and the body of that nation should still be reserved for mercy. God's goodness takes occasion from man's badness to appear so much the more illustrious. Where sin abounded, grace did much more abound (Rom 5:20), and mercy rejoices against judgment, as having prevailed and carried the day, Jam 2:13. Now the sun, breaking out thus of a sudden from behind a thick and dark cloud, shines the brighter, and with a pleasing surprise. The expressions of God's favour and good-will to his people here are very high, and speak abundance of comfort to all the spiritual seed of upright Jacob and praying Israel; for to us is this gospel preached as well as unto those that were captives in Babylon, Heb 4:2. Here we have,
I. The grounds of God's care and concern for his people and the interests of his church and kingdom among men. Jacob and Israel, though in a sinful miserable condition, shall be looked after; for, 1. They are God's workmanship, created by him unto good works, Eph 2:10. He has created them and formed them, not only given them a being, but this being, formed them into a people, constituted their government, and incorporated them by the charter of his covenant. The new creature, wherever it is, is of God's forming, and he will not forsake the work of his own hands. 2. They are the people of his purchase: he has redeemed them. Out of the land of Egypt he first redeemed them, and out of many another bondage, in his love, and in his pity (Isa 63:9); much more will he take care of those who are redeemed with the blood of his Son. 3. They are his peculiar people, whom he has distinguished from others, and set apart for himself: he has called them by name, as those he has a particular intimacy with and concern for, and they are his, are appropriated to him and he has a special interest in them. 4. He is their God in covenant (Isa 43:3): I am the Lord thy God, worshipped by thee and engaged by promise to thee, the Holy One of Israel, the God of Israel; for the true God is a holy one, and holiness becomes his house. And upon all these accounts he might justly say, Fear not (Isa 43:1), and again Isa 43:5, Fear not. Those that have God for them need not fear who or what can be against them.
II. The former instances of this care. 1. God has purchased them dearly: I gave Egypt for thy ransom; for Egypt was quite laid waste by one plague after another, all their first-born were slain and all their men of war drowned; and all this to force a way for Israel's deliverance from them. Egypt shall be sacrificed rather than Israel shall continue in slavery, when the time has come for their release. The Ethiopians had invaded them in Asa's time; but they shall be destroyed rather than Israel shall be disturbed. And if this was reckoned so great a thing, to give Egypt for their ransom, what reason have we to admire God's love to us in giving his own Son to be a ransom for us! Jo1 4:10. What are Ethiopia and Seba, all their lives and all their treasures, compared with the blood of Christ? 2. He had prized them accordingly, and they were very dear to him (Isa 43:4): Since thou hast been precious in my sight thou hast been honourable. Note, True believers are precious in God's sight; they are his jewels, his peculiar treasure (Exo 19:5); he loves them, his delight is in them, above any people. His church is his vineyard. And this makes God's people truly honourable, and their name great; for men are really what they are in God's eye. When the forces of Sennacherib, that they might be diverted from falling upon Israel, were directed by Providence to fall upon Egypt, Ethiopia, and Seba, then God gave those countries for Israel, and showed how precious his people were in his sight. So some understand it.
III. The further instances God would yet give them of his care and kindness. 1. He would be present with them in their greatest difficulties and dangers (Isa 43:2): "When thou passest through the waters and the rivers, through the fire and the flame, I will be with thee, and that shall be thy security; when dangers are very imminent and threatening, thou shalt be delivered out of them." Did they, in their journey, pass through deep water? They should not perish in them: "The rivers shall not overflow thee." Should they by their persecutors be cast into a fiery furnace, for their constant adherence to their God, yet then the flame should not kindle upon them, which was fulfilled in the letter in the wonderful preservation of the three children, Dan. 3. Though they went through fire and water, which would be to them as the valley of the shadow of death, yet, while they had God with them, they need fear no evil, they should be borne up, and brought out into a wealthy place, Psa 66:12. 2. He would still, when there was occasion, make all the interests of the children of men give way to the interests of his own children: "I will give men for thee, great men, mighty men, and men of war, and people (men by wholesale) for thy life. Nations shall be sacrificed to thy welfare." All shall be cut off rather than God's Israel shall, so precious are they in his sight. The affairs of the world shall all be ordered and directed so as to be most for the good of the church, Ch2 16:9. 3. Those of them that were scattered and dispersed in other nations should all be gathered in and share in the blessings of the public, Isa 43:5-7. Some of the seed of Israel were dispersed into all countries, east, west, north, and south, or into all the parts of the country of Babylon; but those whose spirits God stirred up to go to Jerusalem should be fetched in from all parts; divine grace should reach those that lay most remote, and at the greatest distance from each other; and, when the time should come, nothing should prevent their coming together to return in a body, in answer to that prayer (Psa 106:47), Gather us from among the heathen, and in performance of that promise (Deu 30:4), If any of thine be driven to the utmost parts of heaven, thence will the Lord thy God gather thee, which we find pleaded on behalf of the children of the captivity, Neh 1:9. But who are the seed of Israel that shall be thus carefully gathered in? He tells us (Isa 43:7) they are such as God has marked for mercy; for, (1.) They are called by his name; they make profession of religion, and are distinguished from the rest of the world by their covenant-relation to God and denomination from him. (2.) They are created for his glory; the spirit of Israelites is created in them, and they are formed according to the will of God, and these shall be gathered in. Note, Those only are fit to be called by the name of God that are created by his grace for his glory; and those whom God has created and called shall be gathered in now to Christ as their head and hereafter to heaven as their home. He shall gather in his elect from the four winds. This promise points at the gathering in of the dispersed of the Gentiles, and the strangers scattered, by the gospel of Christ, who died to gather together in one the children of God that were scattered abroad; for the promise was to all that were afar off, even as many as the Lord our God shall call and create. God is with the church, and therefore let her not fear; none that belong to her shall be lost.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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DidacheAD 100
The Didache, Chapter 10
Thou, Master almighty, didst create all things for Thy name's sake; Thou gavest food and drink to men for enjoyment, that they might give thanks to Thee; but to us Thou didst freely give spiritual food and drink and life eternal through Thy Servant. Before all things we thank Thee that Thou art mighty; to Thee be the glory for ever.
Eusebius of CaesareaAD 339
COMMENTARY ON ISAIAH 2:24
If it is necessary for some to be marked by name, then I will make it clear to them all that they are now “those who have been called by my name.” From where else did the name of Christians come than from the name of Christ? For it was he who foretold such a thing through the prophet.
JeromeAD 420
Commentary on Isaiah
(Chapter 43, Verse 1 and following) And now, thus says the Lord, the one who created you, Jacob, and the one who formed you, Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine. When you pass through the water, I will be with you, and the rivers will not overwhelm you. When you walk through fire, you shall not be burned, and the flame shall not consume you. For I am the Lord your God, the Holy One of Israel, your Savior; I have given Egypt as your ransom, Ethiopia and Seba in exchange for you. From the moment you became honorable and glorious in my eyes: I loved you, and I will give men for you, and peoples for your soul. Do not fear, for I am with you: I will bring your descendants from the East, and gather you from the West. I will say to the North, give up: and to the South, do not withhold: bring my sons from afar, and my daughters from the ends of the earth. And everyone who calls upon my name, I have created him for my glory, and I have formed him and made him. Bring out the blind people who have eyes, and the deaf who have ears. Let all the nations gather together, and let the peoples be assembled. Who among you will declare this, and show us former things? Let them bring their witnesses to justify them, and let them hear and say, 'It is true.' You are my witnesses, says the Lord, and my servant whom I have chosen, that you may know and believe me, and understand that I am he. Before me no god was formed, nor shall there be any after me. I am, I am the Lord, and there is no savior without me. I have declared and saved; I have made known, and there was no strange one among you. You are my witnesses, says the Lord, and I am God, and from the beginning I am myself, and there is no one who can rescue from my hand. I will work, and who can turn it aside? LXX; And now thus says the Lord who made you, Jacob, and formed you, Israel: Do not fear, for I have redeemed you; I have called you by your name, you are mine. If you pass through water, I am with you, and rivers will not cover you. And if you pass through fire, you will not be burned: the flame will not burn you: for I am the Lord your God, the Holy One of Israel, your Savior. I have made your exchange for Egypt, and Ethiopia, and Seba for you. Since you have been honorable and glorified in my sight: and I have loved you, I will give men for you, and princes for your life. Do not be afraid, for I am with you: I will bring your offspring from the East, and gather you from the West. I will say to the north, give up; and to the south, do not withhold: bring my sons from afar, and my daughters from the ends of the earth, everyone who is called by my name, whom I created for my glory, whom I formed and made. Bring out the people who are blind, yet have eyes, who are deaf, yet have ears. All the nations gather together, and the peoples assemble. Who among them can declare this, and show us the former things? Let them bring their witnesses to prove them right, and let them hear and say, 'It is true.' Let them bring their witnesses, and let them be justified, and let them hear and speak the truth. Be my witnesses, and I am a witness, says the Lord God, and my servant whom I have chosen, so that you may know and believe and understand that I am: Before me there was no other God and after me there will be none. I am God, and there is no Savior besides me. I have declared and saved: I have rebuked and there was no stranger among you. You are my witnesses, and I am the Lord God from the beginning, and there is no one who can deliver from my hand. I will do it, and who will turn it away? The Hebrews interpret this as the second coming of the Savior, when after the fullness of the Gentiles, all of Israel will be saved. But we do not think that the promise will be fulfilled for them, as it has been said: Who is blind, but my children? And who are deaf, but those who rule over them? And the servants of God have become blind. And again: The people have been devastated and plundered, and similar things. Finally he brought upon him the outpouring of his furious indignation, and perhaps war, and consumed him all around, and did not recognize, and set him ablaze, and did not understand. Therefore, what we have said above, there are two Jacobs and two Israels, one carnal and the other spiritual, those who did not want to believe in the Savior and those who received the Son of God. This should also be understood now, that the chorus of the Apostles and the first Church of Christ, gathered from the Jewish people, may understand their Creator and Maker, who is both the creator of their soul and body. And let him not fear persecutors, because he has been redeemed by the blood of Christ, who has called him by his name, and let him specifically call his people because of their special relationship; but let him preach fearlessly, and let him not fear any dangers. And what he implies: he describes the attack and fury of persecutors as waters and rivers, and fire and flames, who envy the salvation of the Gentiles and do not want the gospel message to be preached. Although the Jews want the Egyptians to be understood as waters, the Babylonians as rivers, the Macedonians as fire, and the Romans as flames. Therefore, He commands them not to fear, because the Lord their God, the Savior, and the holy one of Israel will be with them, who made them known in Egypt, Ethiopia, and Syene, and even to the ends of the earth to proclaim. Regarding Syene, the remaining interpreters have placed it in Saba (), where the queen of the South came to hear the wisdom of Solomon (III Kings 10). Therefore, the chorus of the Apostles became honorable in the sight of God, and beloved by Him; and they are the salvation of all people and nations who are called to the Gospel through them, and they will be considered for the salvation of their souls. And he joins and says: Do not be afraid, I am with you, who speak to you in the Gospel: Behold, I am with you all days even to the consummation of the world (Matt. 28:20). For I will bring your sons from the East and from the West, who will rest in the bosom of Abraham, and from all parts of the world the people of my sons and daughters will be gathered, who will either invoke my name or be called by my name, so that they may be called Christians to the glory of their creator. And what follows: Educate the blind people, who have eyes; the deaf, who have ears; many people think that it is said about the Gentile people, who began to hear and see through the teaching of the Apostles. But we should also understand this about the dispersed Israel, who was called by the Apostles and believed first; to whom Paul also speaks: It was necessary for the word of God to be preached to you first (Acts 13:46). And the Lord Himself in the Gospel: Go to the lost sheep of the house of Israel (Matthew 10:6). Finally, it follows: all the nations are gathered together, and the tribes are assembled, that is, with the people who believed from the Jews, so that there may be a dual calling, of circumcision and of uncircumcision. But what is said, 'Bring forth, O Lord, the word is spoken to the Son.' Or, according to the Septuagint, the Father speaks to the Son, that He may bring forth His blind and deaf people, and join them to the nations, and make many leaders of the Church from them. And the prophet marvels that no one among the nations could have known these things in advance, nor could they have known the plans of God; but only His people who have received the Law and had prophets: For God is known in Judea, His name is great in Israel (Ps. LXX, 1). Whether he himself is the witness of his own words, both the doer and the boy and servant whom he has chosen. There is no doubt that it signifies Christ, to whom he also says above: It is great for you to be called my servant. And all these things will happen, so that the truth may be preached to the world, and they may know, and believe, and understand, whose minds were previously brutish and insensible, that besides one God, there is no other God, neither before nor after. For the creator of times never has a beginning, since time itself sometimes exists. And how did He speak: I am a witness, says the Lord God; and the boy whom I have chosen, saying this very thing to the Lord in the Gospel: The testimony of two men is true. I am the one who testifies about myself, and the one who sent me is the Father (John 8:17-18). Thus, we must understand the divinity of Him, that there is no God except Himself who speaks, and His chosen boy. Besides God the Father, there is no other God: because Christ is the power of God and the wisdom of God (1 Corinthians 1), who speaks in the Gospel: I am in the Father, and the Father is in Me (John 14:11). For just as the one Lord Christ does not take away from the Father so that he may not be Lord, so the one God the Father does not take away from the Son so that he may not be God: who in the beginning was the Word, and the Word was with God, and the Word was God: this was in the beginning with God (John 1:1-2). And what follows: And there is no Savior without me, shows that the Son saves all things in the Father. Concerning whom the same prophet testifies: And the Lord will send them a Savior, who will make them safe (Isaiah 9). For indeed, God is wise and strong, and His wisdom and virtue cannot exist without Him. So when I foretell these things from the beginning, there will be no one who rejects my will: indeed, what I have done, they could make void. These things are indeed said to Jacob and Israel, but they refer to the apostolic choir and all who want to believe in Christ and be saved from the Jewish people.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Isaiah 43:7 powerfully declares God's unwavering claim and profound purpose for His people, identifying them as those uniquely "called by my name." This verse serves as a foundational statement, articulating the divine intention behind their very existence: they have been meticulously "created," "formed," and "made" by God specifically to manifest His "glory." It encapsulates Israel's distinct identity and sacred calling, rooted entirely in God's sovereign creative acts and His ultimate design for humanity to reflect His inherent majesty and worth.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Isaiah 43:7 employs several potent literary devices to convey its profound message. The most prominent is Synonymous Parallelism and Repetition, evident in the sequence of verbs: "created," "formed," and "made." While each verb carries a slightly different nuance (creation ex nihilo, intentional shaping, and comprehensive accomplishment, respectively), their cumulative effect is to emphasize the absolute, deliberate, and multifaceted nature of God's creative work. This repetition serves to reinforce the divine sovereignty and the thoroughness of God's involvement in the very existence of His people. The structure of the declaration, "for I have created him for my glory, I have formed him; yea, I have made him," also exhibits a form of Climax, building from the general act of creation to the specific, intimate shaping, and then to the overarching completion, all meticulously directed towards the singular, supreme purpose of God's glory. Furthermore, the entire verse functions as a powerful Assertion of divine ownership and purpose, spoken directly by God Himself, lending it ultimate authority, weight, and an undeniable sense of truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Isaiah 43:7 articulates a foundational biblical truth: humanity, and especially God's covenant people, exist not by chance or accident but by divine design and for a divine purpose—to glorify God. This verse anchors our identity and meaning in our Creator, establishing that our ultimate reason for being is to reflect His character, power, and majesty. It decisively counters any notion of self-origin or self-purpose, placing God firmly at the center of all existence as the source and end of all things. This profound theological truth is not limited to ancient Israel but extends to all who are "called by His name" today, emphasizing that our lives are meant to be living testimonies to His infinite worth and splendor.
REFLECTION AND APPLICATION
This verse offers immense comfort, profound meaning, and a clear directive for how to live. In a world relentlessly seeking identity in achievements, possessions, social status, or external validation, Isaiah 43:7 serves as a powerful anchor, reminding us that our deepest, most secure identity is rooted in being "called by God's name"—belonging to Him. Our existence is not a cosmic accident or a random occurrence, but a deliberate, intentional act of a loving, sovereign God who has meticulously "created," "formed," and "made" us. This understanding transforms our perspective on self-worth, purpose, and even the challenges and sufferings we face. Every aspect of our lives—our unique talents, our relationships, our daily work, our joys, and even our struggles—can be offered back to God as an act of worship, fulfilling the very purpose for which we were made: to bring Him glory. Living for God's glory means aligning our desires, decisions, and deeds with His revealed will, seeking to make His character, truth, and redemptive power known in every sphere of influence, thereby reflecting His splendor to a watching world.
Questions for Reflection
FAQ
Who are "those called by my name" in this verse, and how does it apply today?
Answer: In its immediate historical and literary context, "those called by my name" refers primarily to the nation of Israel. They were God's chosen people, set apart through the Abrahamic covenant (Genesis 12:1-3) and identified by their unique covenantal relationship with Yahweh. Their very identity as a nation was inextricably tied to God's name and His ownership. However, in a broader theological sense, especially from a New Testament perspective, this phrase extends to all who confess faith in God through Jesus Christ. Believers are now "called by His name" (often understood as being called Christians, or belonging to Christ), adopted into His family (Romans 8:15), and are part of the spiritual Israel, the church, which is God's people (1 Peter 2:9-10). Thus, the purpose of glorifying God applies to every believer.
What does it mean to be created "for God's glory"?
Answer: To be created "for God's glory" means that the ultimate purpose of our existence is to reflect, reveal, and magnify God's inherent worth, majesty, character, and power to the world. It implies that our lives are not primarily about our own self-fulfillment, pleasure, or personal ambition, but about showcasing who God is. This can involve living righteously, demonstrating His love, justice, and mercy, using our gifts and talents to serve Him and others, enduring suffering with faith and hope, and ultimately, acknowledging His supreme authority and goodness in all things. As the Apostle Paul succinctly states in 1 Corinthians 10:31, "So, whether you eat or drink, or whatever you do, do all to the glory of God." Our entire being and every action should point back to Him.
CHRIST-CENTERED FULFILLMENT
Isaiah 43:7 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, and subsequently, in all those who are united "in Christ." While ancient Israel was created and called by God's name for His glory, they often failed to perfectly embody this divine purpose due to sin and disobedience. Jesus, however, is the perfect embodiment of humanity created for God's glory. He is the "image of the invisible God" (Colossians 1:15), the very one through whom "all things were created, in heaven and on earth, visible and invisible" (Colossians 1:16). In His sinless life, sacrificial death, and victorious resurrection, Jesus perfectly glorified the Father (John 17:4). Through His redemptive work, humanity is not merely restored but radically recreated. Believers, "called by His name" through faith in Jesus, are now "new creations" (2 Corinthians 5:17)—they are "created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Ephesians 2:10). Thus, the original divine intent of creation—to bring God glory—is now perfectly realized in Christ and extended to all who are united with Him, enabling them to live lives that truly reflect the splendor of their Creator and Redeemer.