Isaiah 43:11
I, even I, am the LORD; and beside me there is no savior.
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Isaiah 43:11-13. Besides me there is no saviour — None that can and does save his worshippers: wherein is implied, that the false gods were not only weak and unable to save those that trusted in them, but also were their destroyers, as being the great cause of their ruin. I have declared, and have saved — I first foretold your deliverance, and then effected it. And l have showed, when there was no strange god, &c. — Rather, I made it known; nor was it any strange god. So Bishop Lowth. This divine prescience and predicting of future events is thus repeatedly insisted upon, because it is the principal argument used here, and in chap. 41., to determine this controversy between Jehovah and idols. Yea, before the day was — Before all time: or, which is the same, from all eternity. I am he — I am God, and have proved myself to be so. None can deliver out of my hands — None of those that are called gods can save them whom I will destroy. Therefore they are impotent, and consequently no gods. I will work, and who shall let it? — Nor can they hinder me in any other work which I resolve to do.43:8-13 Idolaters are called to appear in defence of their idols. Those who make them, and trust in them, are like unto them. They have the shape and faculties of men; but they have not common sense. But God's people know the power of his grace, the sweetness of his comforts, the kind care of his providence, and the truth of his promise. All servants of God can give such an account of what he has wrought in them, and done for them, as may lead others to know and believe his power, truth, and loveI, even I, am the Lord - The repetition of the pronoun 'I' makes it emphatic. The design is, to affirm that there was no other being to whom the name 'Yahweh' pertained. There was no other one who had the attributes which the name involved; there was, therefore, no other God. On the meanins of the word Yahweh, see the note at Isaiah 1:2.

And beside me there is no Saviour - There is no one who can deliver from oppression, and captivity, and exile, such as the Jews suffered in Babylon; there is no one but he who can save from sin, and from hell. All salvation, therefore, must come from God; and if we obtain deliverance from temporal ills, or from eternal death, we must seek it from him.

11. Lord—Jehovah.

saviour—temporally, from Babylon: eternally, from sin and hell (Ho 13:4; Ac 4:12). The same titles as are applied to God are applied to Jesus.

That can and doth save his worshippers: whereby he implies that the false gods were not only weak, and unable to save their people, but also were the destroyers of their people, as being the great cause of their ruin. I, even I, am the Lord,.... Jehovah, the self-existing, eternal, and immutable Being; this is doubled for the confirmation of it, and to exclude all others:

and besides me there is no Saviour; either in a temporal or spiritual sense; the gods of the Heathens could not save them out of their present troubles, and much less save them with an everlasting salvation; none but God can do this, and this is a proof that Christ is God, since none but God can be a Saviour.

I, even I, am the LORD; and beside me there is no saviour.
11. I, even I, am the Lord] I, I am Jehovah; see on ch. Isaiah 42:8. there is no saviour] see on Isaiah 43:3.The encouraging "Fear not" is here resumed, for the purpose of assigning a still further reason. "Fear not; for I am with thee: I bring thy seed from the east, and from the west will I gather them; 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 end of the earth; everything that is called by my name, and I have created for my glory, that I have formed, yea finished!" The fact that Jehovah is with Israel will show itself in this, that He effects its complete restoration from all quarters of the heaven (compare the lands of the diaspora in all directions already mentioned by Isaiah in Isaiah 11:11-12). Jehovah's command is issued to north and south to give up their unrighteous possession, not to keep it back, and to restore His sons and daughters (compare the similar change in the gender in Isaiah 11:12), which evidently implies the help and escort of the exiles on the part of the heathen (Isaiah 14:2). The four quarters and four winds are of the feminine gender. In Isaiah 43:7 the object is more precisely defined from the standpoint of sacred history. The three synonyms bring out the might, the freeness, and the riches of grace, with which Jehovah called Israel into existence, to glorify Himself in it, and that He might be glorified by it. They form a climax, for בּרא signifies to produce as a new thing; יצר, to shape what has been produced; and עשׂה, to make it perfect or complete, hence creavi, formavi, perfeci.
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