Isaiah 44:8

Isa 44:8 Fear ye not, neither be afraid: have not I told thee from that time, and have declared [it]? ye [are] even my witnesses. Is there a God beside me? yea, [there is] no God; I know not [any].

Ver. 8. Have I not told thee from that time?] Ever since I made thee mine ancient people, well affected to old truths, and distasting novel opinions.

Is there a God besides me?] Vehementi spiritu hoc quaerit, et gravitate magna respondet, There is no God, no other God: I know not any. This was spoken by the prophet, say some, in the days of Ahaz, that notorious idolater.

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_44:8

Fear ye not

Christian courage

Boldness for God, and boldness in dealing with God, should form part of the Christian character; and the Word of God encourages this Christian boldness.

We are repeatedly exhorted to fear not, to be of good courage.

I. WHY ARE WE TO EXPECT THAT THE PEOPLE OF GOD WOULD BE LIKELY TO FEAR?

1. They have always been a persecuted people.

2. Many a man, before he is decided for God, finds out that, if he makes up his mind to enter into the service of the Lord, his worldly interest is nearly sure to suffer.

3. Others, again, know their personal interest for their worldly circumstances. They know, for instance, their birth, their wealth, their talent. Then perhaps they are called of God to think seriously about their eternal state; and the result is, that they feel in their own minds, If I forsake all this outward display of means, and show that I do not value it as I have hitherto done, my influence amongst others will very greatly suffer.

4. There is many a man, if he would serve the Lord, must make a sacrifice of many of his personal and worldly comforts.

5. Then, take the case of doctrines. There are many who imbibe from their earliest days the idea that religion is gloomy, that God is an object of terror, that death must be misery; they live in no thought of the Lords coming again in joy and happiness, and heaven itself, with its delights and its pleasures, is never really considered. Now, all these things frequently produce fear in our minds.

II. THE REASON WHY WE SHOULD NOT FEAR. The reason is, that the Lord thus argues with us: Have not I told thee from that time, and have declared it? That is, God challenges man to deny this fact, that He knows the end from the beginning, and has proved that He knows it by foretelling the end from the beginning. This is the manner in which God argues in other passages. (Isa_42:9). God knows the end; God foresees the means, and foreseeing the means He exercises control over those means--everything that happens therefore, great or small, is under the control of God, who orders all things after the counsel of His own will, and consequently we have nothing to fear, because we are in His hands who doeth all things well. This is the manner in which we find the argument used in Isa_51:12.

III. Having thus stated the Christians duty as well as his privilege--not to fear; and having seen what the reason is, that God has foretold all things, and therefore decreed and settled all things from the beginning, HE THEN CHALLENGES HIS PEOPLE in these words--Ye are even My witnesses, and therefore urges upon them, by the strongest possible personal appeal, to bear testimony to the fact that the Lord He is God, and our God too, for ever and for ever. (M. Villiers, M. A.)

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

CHRISTIAN COURAGE

Isa_44:8. Fear not, neither be afraid, &c.

Boldness for God, and boldness in dealing with God, should form part of the Christian character; and the Word of God, from the beginning to the end, encourages this Christian boldness. We are repeatedly exhorted to “fear not,” to “be of good courage.”

I. WHY GOD’S PEOPLE ARE LIKELY TO FEAR.

1. Because they are few in number and “peculiar.” Many are called, but few are chosen. “Fear not, little flock,” &c.

2. The result of this is that they have always been a persecuted people (Gen_5:29; Isa_41:10-11).

3. Because they are called to live not by sight, but by faith, and therefore to make present sacrifices (Mat_19:2-30; Php_3:4-7).

II. WHY THEY SHOULD NOT FEAR. Because the Lord thus argues with, us: “Have not I,” &c. God challenges man to deny this fact, that He knows the end from the beginning, and has proved that He knows it by foretelling the end from the beginning. [1414] This is the manner in which God argues in other passages (Isa_42:9; Deu_28:47-49; Mat_26:31). So, again, the Lord has foretold to us everything that is required for our deliverance in the advent and work of Christ (Isa_9:6; Zec_13:7; Dan_9:26; Isa_53:5). These prophecies have been fulfilled to the very letter. Hence, God knows the end; foresees the means, and exercises control over those means. Everything that happens, great or small, is under the control of God, and therefore we have nothing to fear, because we are in His hands who “doeth all things well.” In this manner we find the argument used (Isa_51:12).

[1414] See also Isa_44:7 : “And who, as I, shall call,” &c. Foreknowledge is the exclusive prerogative of God; it is exemplified in the prophetic history of His people; it extends to things remote as well as near; it supplies a strong argument for unwavering confidence.—Lyth.

III. THE PERSONAL APPEAL WHICH THE LORD MAKES TO HIS PEOPLE. “Ye are even my witnesses,” thus urging upon them, by the strongest possible personal appeal, to bear testimony to the fact that He is their God for ever and ever. He would have all His people speak of His faithfulness (Isa_43:10-13). The duty from which many shrink, from a want of simple courage. Many ways in which we may be witnesses.

1. By a consistent life. Should be a “living epistle.”

2. By speaking for the cause of truth and holiness.

3. By zeal for the salvation of souls.

Are you amongst the real witnesses for God?—M. Villiers, M.A.: The Pulpit, vol. lxix. pp. 129–134).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Read Isa. 43:10.

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

be afraid--literally, "be astounded," or "distracted with fear."

from that time--namely, from the time that "I appointed the ancient people" (Isa 44:7). From the time of Abraham's call, his family were the depositories of the predictions of the Redeemer, whereas the promise of Cyrus was not heard of till Isaiah's time; therefore, the event to the prediction and accomplishment of which God appeals in proof of His sole Godhead, is the redemption of man by a descendant of Abraham, in whose person "the ancient people" was first formally "appointed." The deliverance of the Jews, by Cyrus, is mentioned afterwards only as an earnest of that greater mercy [HORSLEY].

no God--Hebrew, tsur, "rock" (Deu 32:4); that is, a stronghold to take refuge in, and a solid foundation to build on.

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 8. Fear ye not] תרהו tirehu never occurs. Perhaps it should be תיראו tireu, fear ye. Two MSS. read תהרו tirehu, and one of mine taharu.

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

(8) Yea, there is no God . . .—Literally, no Rock. That word, as expressing eternal strength, being used, as in Deu_32:4; 2Sa_22:3; 2Sa_23:3, as a Divine name.

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

8. Fear ye not] in the coming convulsions; the ground of confidence is that Jehovah has proved His control over these events by foretelling them. The verb for be afraid does not occur elsewhere.

from that time] Rather beforehand, or, from of old; as ch. Isa_45:21, Isa_48:3; Isa_48:5; Isa_48:7.

and ye are my witnesses (R.V.)] Cf. ch. Isa_43:10; Isa_43:12.

no God] no Rock, as R.V. Cf. Deu_32:4, etc.

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.

Fear ye not, neither be afraid,.... Of the accomplishment of prophecies and promises, and of professing the true God, and of adhering to Jesus Christ, the only Redeemer and Saviour; or of the gods of the Heathens, and of persecuting tyrants, and what they can do against you, and in favour of their idolatrous religion:

have not I told thee from that time, and have declared it? what should come to pass, before it did, even everything that has since the appointment of the ancient people; and particularly what troubles and persecutions the apostles, ministers of the word, the first Christians should meet with among the Heathens, for professing and propagating the Gospel, and what success they should meet with, which came to pass accordingly:

ye are even my witnesses; as especially the apostles were, who had it from Christ's own mouth, that they should be hated and persecuted for the sake of the Gospel, and should be successful wherever they came; as they also were his witnesses in Jerusalem, and Judea, and Samaria, and unto the uttermost parts of the earth, of his person, doctrine, miracles, death, resurrection, and ascension to heaven, Act 1:8,

is there a God besides me? that is a true God; for there were many fictitious and false deities, but none omniscient and omnipotent, that could foretell future events, and accomplish them as he did; there is no god but the one God, Father, Son, and Spirit; for this an appeal is made to the witnesses:

yea, there is no God, I know not any; or, there is "no rock" (a); or, is there any? a word used for God, Deu 32:4, there is no rock to build upon for salvation, no rock for shelter and safety, but Christ the rock of ages, on which the church is built, and the gates of hell cannot prevail against it, Mat 16:18, and if God, who is omniscient, knows none else, there can be no other.

(a) "nulls rupes", Junius & Tremellius, Piscator; "non est petra", Montanus, Cocceius; "estne rupes?" Vitringa.

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

Fear ye not, neither be afraid - (see the notes at Isa 41:10). The word rendered here ‘be afraid,’ occurs nowhere else in the Bible. There can be no doubt, however, in regard to its meaning. The Septuagint renders it, Μηδέ πλανᾶσθε Mēde planasthe - ‘Neither be deceived.’ All the other ancient versions express the sense to fear, to be afraid (Gesenius’ Lexicon on the word ירה yârahh).

Have not I told thee from that time - Have I not fully declared from the very commencement of your history as a people, in the main what shall occur?

Ye are even my witnesses - (See the notes at Isa 43:12).

Is there a God besides me? - This is a strong mode of affirming that there is no God besides Yahweh (see the note at Isa 44:6).

Yea, there is no God - Margin, ‘Rock’ (צור tsûr). The word rock is often applied to God (see the note at Isa 30:29; compare Deu 32:4, Deu 32:30-31; Psa 19:14; Psa 31:2-3; Psa 42:9; et soepe al. The idea is taken from the fact that a lofty rock or fastness was inaccessible by an enemy, and that those who fled there were safe.

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

Witnesses. The history of the true religion is its best proof, chap. xliii. 9, 10. --- Known. Ruled, consequently no other can be truly God. (Calmet) --- Idolaters are foolish, trusting in those who cannot announce future events. (Worthington)

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).

Have not I told thee? thee, O Israel, whom he bids not to fear. The sense is, I call you Israelites to bear me witness, whether I have not, from time to time, acquainted you with things to come, such as your sojourning in a strange land for four hundred years, and your deliverance and happiness after that time, Gen 15:13,14, and many things of the like nature?

From that time; from the time when I appointed the ancient people, as I now said, Isa 44:7. These were pregnant instances of God’s prediction of things to come, not only from the beginning of the Jewish commonwealth, but even from the first ages of the world, as unto Enoch, Jude 14, and unto Noah, Ge 6 13, to say nothing of what other authors relate concerning Adam and Seth.

Have declared it; have published it to the world in my sacred records.

My witnesses, both of my predictions, and of the exact agreeableness of events to them.

Is there a God besides me? judge by this character whether I be not the only true God.

Yea, there is no God; I know not any; if any of you be wiser than I am, I am willing to be informed. It is a sarcastical speech. But this clause may be, and is by others, taken interrogatively, do not I know it? Is it not a certain and undeniable truth, that there is no other God?

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

Fear ye not. (comp. Isa_41:10, 13 43:5; ver. 2) Israel need not fear that they will be forgotten or forsaken. God has told them from that time, or, from the beginning, (Isa_48:3, Isa_48:7) and declared to them, what he is about to do viz, destroy Babylon, and give them deliverance. He will assuredly do as he has said. Ye are even my witnesses. (comp. Isa_43:10, Isa_43:12) There is no God; literally, there is no Rock; i.e. no sure ground of trust or confidence. (comp. Isa_17:10 Isa_26:4 Isa_30:29; and see the comment on Isa_17:10)

God"s witness to his own rights.

"There is no God; I know not any." A most striking exclamation. God becomes a witness to his own claims, and the last, the supreme, witness. The thought here so grandly and sublimely expressed is one which occurs also in the sacred book of the Buddhists. In the address of Gotama "Bhagavat," are the following sentences: "Even I was even at first, not any other thing, that which exists, unperceived, supreme; afterwards I am that which is, and he who must remain am I" The exclamation sets us upon thinking what witnesses we have to the Divine rights. When all are carefully reviewed, it must be felt that, as all beings and all creation are really dependent on one great Being, the supreme witness must be that Being"s witness to himself. Our sphere is strictly limited to the human and the earthly, and, so far as our experience goes, there may be some other God away in other spheres which we cannot reach. No man can prove that there is no other God beside Jehovah. But Jehovah fills all spheres: he, and he alone, can tell us whether, in any sphere, there is any rival deity. In a truly sublime way, the prophet presents him as looking with an all-searching eye into every corner of unbounded space, and then turning to us and saying, "There is no God beside me; I know not any." The passage stands in close relation with the supposed claims of idol-gods; and we should carefully note that the idol-figures are first of all representations of qualities, or powers, which are supposed to exist, though unseen, and are usually personified or thought of as living beings. Only in the degraded stage are idol-figures treated as if they themselves were gods. In this connection two points may be illustrated, and practical lessons from each may be enforced.

I GOD ABSORBS IN HIMSELF ALL THE IDEAS WHICH IDOLATRY SEEKS TO EMBODY. Poetically conceived, the figures of Baal or Jupiter are only representations of certain powers of life, warmth, rule, wisdom, etc., which are living, unseen beings. Our God says there are no such beings. Every one of these powers is in himself. He is Zeus, and Baal, and Venus, and Diana, and Moloch, so far as any of these represent necessary powers belonging to Deity. We must not divide him into many beings; he is only One. So far as idols are mere creations of men, there is nothing existing that corresponds to them. So far as they represent real powers, these powers all meet in the One God our God!

II GOD DEMANDS ALL THE WORSHIP WHICH IDOLATRY DISTRIBUTES OVER MANY GODS. True worship is both word and work, profession and service. Men who divide God into gods have their favourite deity. God cannot be divided. And the law for every creature made in his image is, "Thou shalt love the Lord thy God with all thy heart, and all thy mind, and all thy soul, and all thy strength. R.T.

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

Ye - Thee, O Israel, whom he bids not to fear. Told thee - Even from the first ages of the world. Declared - Have published it to the world in my sacred records. Witnesses - Both of my predictions, and of the exact agreeableness of events to them.

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

Of course, none of the heathen gods could in any way answer to the challenge. So much the more confident might Israel be, seeing that it had quite another God. "Despair ye not, neither tremble: have not I told thee long ago, and made known, and ye are my witnesses: is there a God beside me? And nowhere a rock; I know of none." The Jewish lexicographers derive תּרהוּ (with the first syllable closed) from רהה (רה); whereas modern lexicographers prefer some of them to read תּרהוּ, tı̄rehū, from ירהּ (Ges., Knobel), and others תּיראוּ (Ewald). But the possibility of there being a verb רהה, to tremble or fear, cannot for a moment be doubted when we think of such words as ירא, ירע, compare also Arab. r'h (applied to water moving to and fro). It was not of the heathen deities that they were directed not to be afraid, as in Jer 10:5, but rather the great catastrophe coming upon the nations, of which Cyrus was the instrument. In the midst of this, when one nation after another would be overthrown, and its tutelar gods would prove to be worthless, Israel would have nothing to fear, since its God, who was no dumb idol, had foretold all this, and that indeed long ago (מאז, cf., מראשׁ, Isa 41:26), as they themselves must bear witness. Prophecies before the captivity had foretold the conquest of Babylon by Medes and Elamites, and the deliverance of Israel from the Babylonian bondage; and even these prophecies themselves were like a spirit's voice from the far distant past, consoling the people of the captivity beforehand, and serving to support their faith. On the ground of such well-known self-manifestations, Jehovah could well ask, "Is there a God beside me?" - a virtual denial in the form of an interrogation, to which the categorical denial, "There is no rock (i.e., no ground of trust, Isa 26:4; Isa 17:10), I know of none (beside me)," is attached.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

“Quake not and fear not; have I not since then let thee hear and told (thee), and are ye not my witnesses? Is there a God without me? And there is no rock, know not (any).” The alternation of the singular and plural form in reference to Israel, is peculiarly appropriate to an ideal or collective person, and in strict agreement with the usage of the Pentateuch, especially with that of Deuteronomy, in which the same apparent confusion of numbers is not a mere occasional phenomenon, but one of perpetual occurrence. Since then may refer to the event mentioned in the preceding verse, viz. the constitution of the "ancient people.” And ye are my witnesses is usually construed as an independent clause; but a possible construction is to include it in the question as above. Here, as in many other cases, God is called a Rock, as being the refuge of his people, and the firm foundation of their hopes.

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

General Information:

Yahweh continues speaking to the people of Israel.

Do not fear or be afraid

Yahweh uses two similar expressions in order to strengthen his encouragement. AT: "Do not be afraid" (See: Doublet)

Have I not declared to you long ago, and announced it?

Yahweh uses this question to emphasize that he is the one who predicted the events that have now happened. This can be translated as a statement. The word "announced" means basically the same thing as "declared." AT: "I declared these things to you long ago." (See: Rhetorical Question and Doublet)

Is there any God besides me?

Yahweh uses a question again to emphasize that there is no other God. This rhetorical question can be translated as a statement. AT: "There is no God besides me." (See: Rhetorical Question)

There is no other Rock

Yahweh speaks of himself as if he were a large rock under which people can find shelter. This means he has the power to protect his people. (See: Metaphor)

translationWords

fear

declare

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and be not dismayed Heb. תִּרְהוּ. There is no similar word, and its interpretation according to its context is like תֵּחַתּוּ, be not dismayed from making My name known among the heathens (nations [K’li Paz and mss.]).

let you hear from Mount Sinai, and I told you there that there is no God besides Me.

and you are My witnesses that I opened for you seven heavens and showed you that there is no other, and you are My witnesses to this thing that there is no God besides Me.

and there is no rock I did not know Jonathan renders: And there is no strong one unless he is given strength by Me.

I did not know Heb. יָדַעְתִּי. An expression similar to (Exodus 33:17) “And I knew you by name (וָאֵדָעֲךָ)”; (Deut. 2:7) “He knew (יָדַע) your going”; (Hosea 13:5) “I knew you (יְדַעְתִּיךָ) in the desert.”

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.

אל תרהו Be ye not afraid, תרהו is hap. leg; those that identify it with תראו are wrong, on account of the absence of the radical י —

Be not afraid, when those calamities befall Babylon.

Have I not told thee of it long ago? Ye are even my witnesses, and you will see whether there is a God beside me; There is no God בל ירעתי whom I know not to be vain and powerless. According to some, whom I chastised not; comp. ויודע and he chastised (Jud. 8:16). I think that the prophet speaks here of the host of heaven.

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.