Isaiah 43:13

Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(13) Who shall let it?—Literally, who shall turn it back? One of the numerous echoes from Job (Isaiah 9:12; Isaiah 11:10).

Matthew Henry's Concise Commentary

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 love

Barnes' Notes on the Bible

Yea, before the day was - Before the first day, or before the beginning of time; from eternity. The Septuagint renders it correctly, Ἀπ ̓ ἀρχης Ap' archēs, and the Vulgate (Ab initio), 'From the beginning.'

I am he - I am the same Isaiah 43:10.

I will work - I will accomplish my designs.

And who shall let it? - Margin, as Hebrew, 'Turn it back.' The meaning is, 'Who can hinder it?' And the doctrine taught here is:

1. That God is from everlasting, for if he was before time, he must have been eternal.

2. That he is unchangeably the same - a doctrine which is, as it is here designed to be used, the only sure foundation for the security of his people - for who can trust a being who is fickle, changing, vacillating?

3. That he can deliver his people always, no matter what are their circumstances.

4. That he will accomplish all his plans; no matter whether to save his people, or to destroy his foes.

5. That no one - man or devil - can hinder him. How can the feeble arm of a creature resist God?

6. That opposition to him is as fruitless as it is wicked. If people wish for happiness, they must fall in with his plans, and aid in the furtherance of his designs.

Jamieson-Fausset-Brown Bible Commentary

13. before—literally, from the time of the first existence of day.

let—Old English for "hinder" (Isa 14:27). Rather, translate, "undo it" [Horsley].

Matthew Poole's Commentary

Before the day was; before all time; or, which is all one, from all eternity: or, since the day was; since the beginning of time and things, in all ages since the creation of the world.

I am he; I am God, and I have proved myself to be so.

There is none, none of those which are called gods, that can deliver out of my hand; that 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.

Gill's Exposition of the Entire Bible

Yea, before the day was I am he,.... Before there was a day, before the first day of the creation; that is, before time was, or from all eternity, I am he that resolved upon and contrived this method of saving men; "and ever since that day was" (k), as it may be rendered, I am he that have spoken of it by all the prophets, from the beginning of the world, and now it is accomplished:

and there is none can deliver out of my hand: either such whom the Lord determines to punish, or such whom he resolves to save; none can snatch them out of his hands, there they are safe:

I will work, and who shall let it? as when he wrought the work of creation, there was no opposition to it, or hinderance of him; and in providence all things are done as be pleases; so all his purposes and decrees, which are his works within him, are exactly accomplished according to his pleasure, and none can resist his will. The work of redemption is finished just according to the draught of it in his eternal mind; and when he works upon the heart of a sinner at conversion, whatever obstructions and difficulties are in the way, these are removed, and the work is begun, and carried on, and performed, until the day of Christ. The work of the Lord in his churches, and the setting up of his kingdom in the world, in a more visible and glorious manner, shall be done, and none will be able to hinder it:

who can turn it back? either his work, or his hand in working; his purposes cannot be disannulled; his power cannot be controlled; his work cannot be made void, or of no effect; he always succeeds, for he has no superior that can obstruct him.

(k) "ex quo dies fuit", Gataker; "ex quo dies esse coepit", Vatablus; "inde a tempore diei", Piscator. "Hu", may be considered here as one of the names of God, who from eternity to eternity is, "he", the same yesterday, today, and for ever.

Geneva Study Bible

Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it?

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

13. Yea, before the day was] The correct translation is that of R.V. marg.: Yea, from this day forth (for all the future) I am the same (Isaiah 41:4); the deliverance marking a new era in Jehovah’s manifestation of Himself as God, the only God who is a Saviour (Isaiah 43:11).

I will work … let it?] Better: I work, and who shall reverse it?

Pulpit Commentary

Verse 13. - Yea, before the day was I am he. So the LXX., Jerome, and Stier; but most moderns translate, "Yea, from this time forth I am he" (setup. Ezekiel 48:35). Kay, however, thinks that the translation of the Authorized Version may stand. Who shall let it? literally, as in Isaiah 14:27, who shall turn it back? i.e. "reverse it, undo it." Surely no one. Isaiah 43:13

Keil and Delitzsch Biblical Commentary on the Old Testament

The address now closes by holding up once more the object and warrant of faith. "I am Jehovah; and beside me there is no Savour. I have proclaimed and brought salvation, and given to perceive, and there was no other god among you: and ye are my witnesses, saith Jehovah, and I am God. Even from the day onwards I am so; and there is no deliverer out of my hand: I act, and who can turn it back?" The proper name "Jehovah" is used here (Isaiah 43:13) as a name indicating essence: "I and no other am the absolutely existing and living One," i.e., He who proves His existence by His acts, and indeed by His saving acts. מושׁיע and Jehovah are kindred epithets here; just as in the New Testament the name Jehovah sets, as it were, but only to rise again in the name Jesus, in which it is historically fulfilled. Jehovah's previous self-manifestation in history furnished a pledge of the coming redemption. The two synonyms הגּדתּי and השׁמעתּ have הושׁעתּי in the midst. He proclaimed salvation, brought salvation, and in the new afflictions was still ever preaching salvation, without there having been any zâr, i.e., any strange or other god in Israel (Deuteronomy 32:16; see above, Isaiah 17:10), who proved his existence in any such way, or, in fact, gave any sign of existence at all. This they must themselves confess; and therefore (Vav in sense equivalent to ergo, as in Isaiah 40:18, Isaiah 40:25) He, and He alone, is El, the absolutely mighty One, i.e., God. And from this time forth He is so, i.e., He, and He only, displays divine nature and divine life. There is no reason for taking מיּום in the sense of יום מהיות, "from the period when the day, i.e., time, existed" (as the lxx, Jerome, Stier, etc., render it). Both the gam (also) and the future 'eph‛al (I will work) require the meaning supported by Ezekiel 48:35, "from the day onwards," i.e., from this time forth (syn. לפני־יום, Isaiah 48:7). The concluding words give them to understand, that the predicted salvation is coming in the way of judgment. Jehovah will go forward with His work; and if He who is the same yesterday and today sets this before Him, who can turn it back, so that it shall remain unaccomplished? The prophecy dies away, like the massâ' Bâbhel with its epilogue in Isaiah 14:27. In the first half (Isaiah 42:1-17) Jehovah introduced His servant, the medium of salvation, and proclaimed the approaching work of salvation, at which all the world had reason to rejoice. The second half (Isaiah 42:18-43:13) began with reproaching, and sought to bring Israel through this predicted salvation to reflect upon itself, and also upon its God, the One God, to whom there was no equal.