Isaiah 43:1 · Bible study
Isaiah 43:1 Commentary: Redeemed, Named, Claimed
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore Isaiah 43:1 where God reassures Israel of redemption and intimate ownership after judgment, grounded in creation and calling by name.
Research Summary
- Meaning: God turns from judgment to assure exiled Israel of redemption and personal belonging, grounding his command "fear not" in his acts as Creator, Redeemer, and Namer.
- Key words: created (בָּרָא, divine forming of a people), formed (יָצַר, intentional shaping), redeemed (גָּאַל, kinsman-redeemer ransom), called by name (קָרָא בְּשֵם, intimate personal claim).
- Main debate: Whether the addressees are literal Israel facing Babylonian exile or the spiritual Israel (the church), commentators like Gill apply it to the church, while Barnes and Keil see the historical exile as primary.
- Theological theme: Covenant grace that overrides human failure, God’s initiative in creation, redemption, and calling establishes secure belonging.
- Best use: A text of comfort for those who feel cast off due to sin or suffering, often used in baptismal or reassurance ministry.
Translation Comparison
BSB Berean Standard Bible 2020
Now this is what the LORD says— He who created you, O Jacob, and He who formed you, O Israel: “Do not fear, for I have redeemed you; I have called you by your name; you are Mine!
WEB World English Bible 2000
But now Yahweh who created you, Jacob, and he who formed you, Israel, says: “Don’t be afraid, for I have redeemed you. I have called you by your name. You are mine.
KJV King James Version 1769
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.
ASV American Standard Version 1901
But now thus saith Jehovah 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.
YLT Young's Literal Translation 1898
And now, thus said Jehovah, Thy Creator, O Jacob, and thy Fashioner, O Israel, Be not afraid, for I have redeemed thee, I have called on thy name--thou art Mine.
Darby Darby Bible 1890
But now thus saith Jehovah, 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.
Douay-Rheims Douay-Rheims Bible 1899
And now thus saith the Lord that created thee, O Jacob, and formed thee, O Israel: Fear not, for I have redeemed thee, and called thee by thy name: thou art mine.
Translations in other languages (10 available)
Y AHORA, así dice Jehová Criador tuyo, oh Jacob, y Formador tuyo, oh Israel: No temas, porque yo te redimí; te puse nombre, mío eres tú.
Porém agora assim diz o SENHOR, o teu Criador, ó Jacó, e o teu Formador, ó Israel: Não temas, porque eu te resgatei; chamei a ti por teu nome; tu és meu.
Ainsi parle maintenant l’ Éternel, qui t’ a créé, ô Jacob!
Und nun spricht der HERR, der dich geschaffen hat, Jakob, und dich gemacht hat, Israel: Fürchte dich nicht, denn ich habe dich erlöst; ich habe dich bei deinem Namen gerufen; du bist mein!
Maar nu, alzo zegt de HEERE, uw Schepper, o Jakob! en uw Formeerder, o Israel! vrees niet, want Ik heb u verlost; Ik heb u bij uw naam geroepen, gij zijt Mijn.
Ma ora così parla l’Eterno, il tuo Creatore, o Giacobbe, Colui che t’ha formato, o Israele! Non temere, perché io t’ho riscattato, t’ho chiamato per nome; tu sei mio!
Ale teraz tak mówi Pan, który cię stworzył, o Jakóbie; i który cię uczynił, o Izraelu! Nie bój się, bom cię odkupił, a wezwałem cię imieniem twojem; mójeś ty.
Ныне же так говорит Господь, сотворивший тебя, Иаков, и устроивший тебя, Израиль: не бойся, ибо Я искупил тебя, назвал тебя по имени твоему; ты Мой.
雅各啊，創造你 的耶和華，以色列啊，造成你的那位，現在 如此 說：你不要 害怕！因為 我救贖了你。我曾提你的名 召你，你 是屬我的。
But now, says the Lord your Maker, O Jacob, and your life-giver, O Israel: have no fear, for I have taken up your cause; naming you by your name, I have made you mine.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Isaiah 43:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators consistently see this verse as a turning point from judgment to mercy. Matthew Henry observes that after severe rebuke, the next words are “But now, fear not”, grace triumphs where sin abounded. Keil and Delitzsch note that the punishment has lasted long enough, and love returns to its prerogatives. The grounds for assurance are threefold, each rooted in God’s past action. The verbs “redeemed” and “called” are perfects of certainty (Cambridge Bible), looking back to the Exodus as a pledge of future deliverance. Calvin remarks that the adverb “now” is weighty; even in the worst calamity, God does not cease to comfort. To be “called by name” signals a personal, familiar relationship, Barnes explains this as being addressed as one who is known and dear. Many commentators (Gill, Wesley) see this as reaching beyond ancient Israel to the church, but all agree: the verse announces that God’s people belong to him because he made them, paid for them, and calls them his own.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God, as Creator and Redeemer, commands his people not to fear because he has claimed them by name as his own.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Jacob/Israel | Commentators agree the names refer to God's covenant people, chosen and precious. | Some (Barnes, Keil) take it as literal Israel facing Babylonian exile, while others (Gill, Wesley) extend it to the church, both find support in the flow of the chapter. |
| Nature of redemption | All agree that 'redeemed' points to a decisive act of rescue, accomplished by God. | The disagreement lies in whether this is primarily the historical Exodus (Keil, Calvin), the deliverance from Babylon (Barnes), or the spiritual redemption in Christ (Gill, Matthew Henry). |
| The phrase 'called by name' | Widely understood as an expression of intimate personal knowledge and ownership. | Adam Clarke proposes a textual variant: 'called by my name' (based on v.7), which would emphasise that they bear God's own name. Most translations follow the traditional reading 'called you by your name.' |
| Theological locus | The verse consistently shows grace after judgment, the faithfulness of the Creator and Redeemer. | Debate exists as to whether the primary emphasis is on God's unilateral grace (Calvin, Keil) or on the covenantal faithfulness that necessitates a response (Wesley, Clarke). |
Historical & Cultural Context
Isaiah 43:1 lands like a sudden sunrise after a storm. The preceding chapter had catalogued Israel’s blindness and disobedience, culminating in judgment (Isa 42:18-25). Now the tone pivots. “But now” translates the Hebrew wa‘attah, a word that draws a sharp line between what was and what God declares will be.
The original audience lives under the shadow of Babylon. Commentators such as Barnes and Keil & Delitzsch agree that the prophet addresses exiles whose punishment had run its course. The verbs “created” and “formed” are the same words used earlier in Isaiah to describe God’s unique act of making Israel a people (Isa 43:7, 15). This creation is not every human’s origin; it is the election and formation of a covenant nation (Exodus 19:5-6). “Redeemed” (ga’alticha) carries the legal weight of a kinsman-redeemer who pays a ransom to free a family member from debt-slavery. The exodus from Egypt was the original “redemption” (Exodus 15:13), and God points to it as a guarantee of a second, greater deliverance.
Being “called by your name” draws on a custom of personal ownership and affection. When God tells Moses, “I know you by name” (Exodus 33:17), the phrase signals a relationship of trust and favour. Here, Israel is called by its covenant names, “Jacob” and “Israel”, to remind them that despite their rebellion, God still recognises them as his own. The final claim, “You are mine,” is stark and tender. Lange notes that this exact phrase “li attah” occurs only here, marking unique intensity. This reversal from judgment to grace is neither earned nor gradual. It comes as pure gift, rooted in who God is, not in what Israel has done.
Textual Notes
The Masoretic Text reads qara'ti beshimkha (“I have called you by your name”). Adam Clarke proposes altering the reading to qara'tikha bishmi (“I have called you by my name”), arguing from verse 7 and the frequency of the latter phrase. However, none of the other supplied commentators adopt this emendation. The medieval Jewish interpreters (Kimchi, Rashi) do not support it. The textual tradition is stable, and the received reading (“by your name”) coheres with the intimate personal address of the verse. The consulted sources note no other significant variants.
Reception History
This verse has comforted God’s people across centuries. In the early church, it was read during baptismal preparation, the final phrase “you are mine” echoed the new identity given in Christ. Reformers such as Calvin and Luther turned to it when defending the doctrine of free grace: God claims sinners not because of what they have done, but because of who he is. In the African American spiritual tradition, the assurance “I have redeemed you” became a song of hope under oppression. Today it continues to surface in hymns of redemption and in pastoral care for those struggling with guilt or doubt. Its power lies in the simple, direct claim: God knows his people by name, and nothing can sever that bond.
Preaching This Verse
Three-Point Outline
- The Unexpected Turn, "But now" marks a shift from judgment to grace, not based on Israel’s merit but on God’s character.
- The Grounds for Courage, "Fear not" rests on three realities: creation (God made you), redemption (God bought you), and calling (God knows you by name).
- The Unshakable Claim, "You are mine" is both a statement of ownership and a promise of belonging; nothing can cancel it.
Five-Point Outline
- "But now", The pivot of grace. Between judgment and deliverance stands God’s decisive "now."
- "Yahweh who created you", The foundation of identity. You exist because God made you; you are his people by his design.
- "He who formed you", The shaping of a nation. God didn’t just create; he cultivated Israel into a covenant community.
- "I have redeemed you", The costly rescue. Redemption involves a ransom (v.3), pointing to the Cross.
- "Called you by name; you are mine", The personal claim. God knows us individually and holds us securely.
Illustration Hooks
- A parent calling a lost child. The moment a frantic mother spots her son in a crowd and shouts his name, that urgency and relief mirror God’s call to Israel in exile.
- An adoption finalization. When a judge declares a child legally part of a new family, all past insecurity is replaced by a new name and new belonging. That is the legal weight of "you are mine."
- A soldier being pulled off the battlefield. In the midst of devastation, a commander says, "You’ve done enough; I’m bringing you home." The command "fear not" comes precisely when fear is most rational.
Questions Your Congregation Is Asking
- If God has been angry with me because of my sin, how can I be sure he still loves me?
- What does it mean in practice to be “called by name” by God?
- How does knowing I am redeemed change the way I face today’s fears?
Leading a Discussion
This verse comes at a crucial moment in Isaiah. God has just confronted his people with their hard-heartedness. Instead of throwing them away, he speaks over them words of creation, redemption, and ownership. As you work through the questions, notice how each phrase challenges the fear that comes from guilt and failure.
Discussion Questions
- Read verse 1 aloud. What words or phrases stand out to you? Why do you think they are placed here?
- The verse begins with "But now." What is being contrasted? (Look at Isaiah 42:18-25 for context.)
- God identifies himself as the one who "created" and "formed" Israel. What does he want his people to remember about their origins?
- The verb "I have redeemed" is in the perfect tense, a completed action. Based on the context, what event is likely in view (see Exodus 15:13)? How does that past event give confidence for the present?
- Being "called by your name" suggests personal knowledge and intimacy. How does this differ from just being a part of a crowd? Can you think of other places in Scripture where God calls someone by name (e.g., Exodus 33:17)?
- God ends with "You are mine." What does this statement do for someone who feels lost, guilty, or forgotten?
- How does this verse speak to a specific fear you or your group members face today? What would it mean to actually believe “I am his”?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 32:28 | He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.” |
| Exodus 15:13 | “You, in your loving kindness, have led the people that you have redeemed. You have guided them in your strength to your holy habitation. |
| Exodus 19:5 | Now therefore, if you will indeed obey my voice and keep my covenant, then you shall be my own possession from among all peoples; for all the earth is mine; |
| Exodus 19:6 | and you shall be to me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” |
| Exodus 33:17 | Yahweh said to Moses, “I will do this thing also that you have spoken; for you have found favor in my sight, and I know you by name.” |
| Deuteronomy 32:9 | For Yahweh’s portion is his people. Jacob is the lot of his inheritance. |
| Psalms 100:3 | Know that Yahweh, he is God. It is he who has made us, and we are his. We are his people, and the sheep of his pasture. |
| Psalms 102:18 | This will be written for the generation to come. A people which will be created will praise Yah, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the Hebrew phrase "called thee by thy name" is likely a scribal error. Based on verse 7 and the pattern elsewhere, he believes the original reading is "I have called thee by my name," a phrase that appears often in Scripture while the alternative does not.
Barnes' Notes on the Bible Protestant 1832
Barnes reads Isaiah 43 as a carefully structured series of arguments, each designed to comfort captive Israel with the certainty that God will deliver them. He traces a movement from rebuke to reassurance, then to a demonstration that God surpasses both idols and his own past wonders, and finally to a sober reminder that their rescue rests on mercy, not merit.
Calvin's Commentaries Reformed 1564
Calvin sees this passage as God’s deliberate comfort for the few godly remnant who survive the judgment just described. Even when disaster makes everything seem lost, God still addresses that faithful handful directly and says, Fear not. The word “Now” is weighty: it marks the very moment of ruin, when God most tenderly calms his people.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that three distinct verbs for creative activity are applied to Israel, each stressing God's personal ownership and care. The phrase "called by your name" conveys intimate, familiar address rather than a distant summons. Even scattered Israelites share the dignity of belonging to the community created for God's glory.
Geneva Bible Notes Reformed 1599
But nowe thus sayeth the Lord, that created thee, O Iaakob: and hee that formed thee, O Israel, Feare not: for I haue redeemed thee: I haue called thee by thy name, thou art mine.
Gill's Exposition of the Bible Baptist 1748
Gill insists this prophecy is not about Cyrus or Sennacherib but about the Christian church's redemption. He reads the creation, redemption, and calling as spiritual acts: God's new creation of believers, Christ's purchase of them, and their effectual calling by name. This triple bond makes all fear needless.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that God sets aside His past judgments and now reassures Israel based on two distinct grounds: His creation of them as a special people, and His redemption of them through a ransom. The same double foundation applies to believers, who are created in Christ and ransomed by His sacrifice.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch note that the abrupt shift from reproach to comfort is deliberate, showing God's free grace, not Israel's merit, between what Israel was and what it will be. The perfect-tense declarations, "I have redeemed" and "I have called by name," look back to past acts like the exodus, serving as pledges that God will preserve Israel through even the most overwhelming dangers.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the surprising contrast: after Israel's stubborn disobedience, one would expect God to abandon them. Instead, God's grace takes occasion from human badness to shine more brightly, with mercy triumphing over judgment in the promise "Fear not, I have redeemed thee."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley emphasizes that God's mercy overrides Israel's spiritual dullness. He reads "created" as a second, miraculous formation of them as God's people, while their redemption from Egypt and being called by His name mark them as uniquely and properly His possession.