Isaiah 43:7

Isa 43:7 [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.

Ver. 7. Even every one that is called by my name,] i.e., My sons and my daughters, {Isa 43:6 2Co 6:18} such as have Christian for their name, and Catholic for their surname.

I have created him for my glory.] See on Isa 43:1.

Yea, I have made him,] i.e., Advanced him, {a} as 1Sa 12:6.

{a} Feci, i.e., magnum effeci. - Pisc.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Isa_43:7

I have created him for My glory

The glory of God the end of mans creation and redemption

What am I?

For what purpose was I created? Am I answering the great end of my existence?--are questions which should be frequently proposed by every rational being.

I. THE GREAT END OF JEHOVAH IN THE CREATION OF MAN WAS THE MANIFESTATION OF HIS OWN GLORY. By the glory of God we understand the display of His Divine perfections.

II. IN THE SCHEME OF HUMAN REDEMPTION THE GLORY OF GOD IS AGAIN STRIKINGLY MANIFESTED. The glory of God appears--

1. In their redemption.

2. In the application of its blessings by the Holy Ghost--in the spiritual renovation of man.

3. In the endeared relation into which those who have been thus redeemed and sanctified are admitted. They are made the sons and daughters of the Lord Almighty; and their disposition and character correspond with their distinguished privileges.

III. THE GLORY OF GOD IS THE GREAT END WHICH ALL THE PEOPLE OF GOD ARE TO SEEK TO PROMOTE.

1. By an increased acquaintance with the Divine perfections, as they are manifested in the work of creation and redemption, and as they are revealed in the Sacred Scriptures, and in the person and character of the Lord Jesus Christ.

2. By a cordial reception of all that God has revealed and promised.

3. By cheerful obedience to His commands.

4. By active efforts in the service of God, and by an entire consecration of all we have to Him. (Essex Remembrancer.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Isaiah

THY NAME: MY NAME

Isa 43:1. - Isa 43:7.

Great stress is laid on names in Scripture. These two parallel and antithetic clauses bring out striking complementary relations between God and the collective Israel. But they are as applicable to each individual member of the true Israel of God.

I. What does God’s calling a man by his name imply?

1. Intimate knowledge.

Adam naming the creatures.

Christ naming His disciples.

2. Loving friendship.

Moses, ‘I know thee by name, and thou hast found grace in my sight.’

3. Designation and adaptation to work.

Bezaleel- Exo 31:2; Cyrus- Isa 45:3; Servant of the Lord- Isa 49:1.

II. What does God’s calling a man by His name imply?

1. God’s possession of him. That possession by God involves God’s protection and man’s safety. He does not hold His property slackly. ‘None shall pluck them out of My Father’s hand.’

2. Kindred. The man bears the family name. He is adopted into the household. The sonship of the receiver of the new name is dimly shadowed.

3. Likeness.

The Biblical meaning of ‘name’ is ‘character manifested.’

Nomen and omen coincide.

We must bring into connection with the texts the prominence given in the Apocalypse to analogous promises.

‘I will write on him the name of My God.’ That means a fuller disclosing of God’s character, and a clear impress of that character on perfected men ‘His name shall be in their foreheads.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

43:7 One of God’s purposes in restoring his people was to display his glory to the watching world.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, that he could not be unmindful of them, except he would neglect his own Name and glory.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

called by my name--belong to Israel, whose people, as sons of God, bear the name of their Father (Isa 44:5; Isa 48:1).

for my glory-- (Isa 43:21; Isa 29:23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. Every one that is called by my name] All who worship the true God, and are obedient to his laws.

I have created him] בראתיו berathiv. I have produced him out of nothing.

For my glory] Ten MSS., three ancient, and the Syriac and Vulgate, read לכבודי licabodi, without the conjunction ו vau, and.

I have formed him] יצרתיו yetsartiv. I have given him that particular form and shape which are best suited to his station in life.

I have made him] עשיתיו asithiv. I have adapted him to the accomplishment of my counsels and designs.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) Every one that is called by my name—i.e., who is marked as belonging to the people that is chosen as the Lord’s servant

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. that is called by my name] i.e. who belongs to the community in which Jehovah is worshipped.

for I have created him] Render with R.V. and whom I have created.

for my glory] Although it is only the restored nation that can fully manifest Jehovah’s glory to the world, each of its scattered units shares the dignity which belongs to Israel as a whole.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Even everyone that is called by my name,.... That is called by the name of God, a son or daughter of his; or by the name of Christ, a Christian; whoever belongs to the Lord, whom he calls by his name; and who, being called by his grace, call upon his name, make a profession of his name, and serve and worship him:

for I have created him for my glory, I have formed him, yea, I have made him; all which is expressive of the power and grace of God, in the regeneration and conversion of his people; which is a creation, a formation, a making them for himself, for the glory of his grace, and to show forth his praise; and therefore he will gather them in, and bring them into a body together, into a church state, that this end may be answered.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Every one that is called by my name - To be called by the name of anyone, is synonymous with being regarded as his son, since a son bears the name of his father (see Isa 44:5; Isa 48:1). The expression, therefore, means here, all who were regarded as the children of God; and the promise is, that all such should be re-gathered to their own land.

For I have created him - (See the note at Isa 43:1).

For my glory - In order to show forth, and illustrate my glory. They shall be, therefore, defended and protected; and my glory shall be shown in their recovery and salvation.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Calleth. Hebrew, "is called by my name." (Protestants) (Haydock) --- My people’s chastisements and liberation prove my divine perfections.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Even every one that is called by my name: They are called by my name; I own them for my people and children; and therefore what kindness or cruelty you exercise to them I take it as done to myself. So it is an argument to move those people to let their captives go; or it is an argument to confirm the faith of God’s people, that God would deliver them, because they are his own.

I have created him for my glory; and therefore I will glorify my power, and goodness, and faithfulness in delivering them.

I have made him; I have not only created them out of nothing, as I did all other people, but I have also formed and made them my peculiar people.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Every one that is called by my name. The very name of "Israel" meant "prince of God," or "soldier of God," and thus every Israelite was "called by God"s name." Israelites were also known among the nations as Jehovah-worshippers (see the Moabite Stone, line 18). I have created... formed... made him (comp. ver. 1). "The three verbs describe the process of formation from the first rough cutting to the perfecting of the work" (Cheyne). The third verb would, perhaps, be best translated. "I have perfected," or "I have completed (him)." All three acts creation, formation, and completion are done by God for his own glory. (comp. Pro_16:4)

Ver. 7. Man made for the glory of God.

The great end of all creation is God"s glory. Not that this is to be understood in such sort as that God was moved to create by the desire of getting glory thereby, for nothing could enlarge or enhance that glory which he had from all eternity, before even the angels were brought into being. The motive of God"s external working, if we may use the expression, was his goriness, or benevolence (Pearson on the Creed, art. 1. p. 99), which caused him to seek to communicate his own blessedness and happiness to others. But the law of his working was the exhibition of his glory. He so created all things that they should set this forth. From the lowest atom of dead inert matter, possessed of no qualities but substance and extension, to the highest crewed intelligence, endued with almost Divine attributes, every thing, as it issued from his hand, was so made as to show forth and proclaim his glorious and unapproachable majesty, power, and greatness. Hence the outburst of the psalmist, "The heavens declare the glory of God; and the firmament showeth his handiwork. One day telleth another, and one night certifieth another". (Psa_19:1, Psa_19:2) Hence the call upon all things to "Praise the Lord, since his Name only is excellent, and his glory above heaven and earth". (Psa_148:13) Hence the cry of the four and twenty elders in the heavenly place, "Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created". (Rev_4:11) God"s glory rosy he set forth

(1) unconsciously, or

(2) consciously-unconsciously,

as it is by the things that are devoid of intelligence," sun, and moon, and stars of light, heavens, and waters above the heavens, earth, sea, fire, hail, snow and vapours, stormy wind, mountains, hills, fruitful trees, cedars, beasts, and all cattle, creeping things, and flying fowl"; (Psa_148:3-10) consciously, as by the host of heaven, the angels of all grades, (Psa_148:2) and also by the children of men men and maidens, old men and children, kings of the earth and all people, princes and all judges of the earth". (Psa_148:10, Psa_148:12) For the better setting forth of his glory, God "created man in his own image" (Gen_1:27) him, formed him, perfected him" (ver. 7). Then, when he had marred the image in which he was made, God redeemed him. Thus he is still able to set forth God"s glory, and to do so is the end of his being. "Whether ye eat, or drink, or whatsoever ye do," says the apostle, "do all to the glory of God"; (1Co_10:31) and again, "Ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God"s". (1Co_6:20)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For my glory - And therefore I will glorify my power and goodness, and faithfulness in delivering them. Formed - I have not only created them out of nothing, but I have also formed and made them my peculiar people.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“Every one called by my name, and for my glory I have created him; I have formed him, yea I have made him.” The construction is continued from the foregoing verse. ‘My sons and my daughters, even every one called by my name.’ And I have created them is a common Hebrew idiom equivalent to ‘whom I have created’. ‘For my glory’ is emphatic. God had not only made them what they were, but He had done it for His own sake, not for theirs. So likewise He now speaks of their being called by His name, as He did before of His calling them by their name, the latter denoting special designation, the former special authority and right.

Joseph Addison Alexander, The Prophecies of Isaiah (1846–1847; New York: Scribner, 1870–1878) — public domain. Text from a community e-Sword module.

Everyone that is called by My name, and whom I created for My glory All the righteous, who are called by My name and everyone who was made for My glory, I formed him, yea, I made him. fixed him with all that is necessary for him, and I prepared everything. That is to say, that although they experienced exile and trouble, I prepared for them all the necessities of their redemption.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

קורא ═ נקרא that calleth, as some explain; but this is wrong. It is to be taken literally. Every one that is called by my name, that is, all that belong to the people of the Lord.

And for my glory. To be a glory to my name.

בראתיו I have formed it, namely, that nation.

עשיתיו I have established it. —R. Salomo, the father of metrical poetry in Hebrew, explained this verse to contain the principles of the creation of the universe; but this explanation is not in accordance with the context.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.