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nation. "Thou art Israel whom I have grasped, etc." 18 The picturesque verb signifies more than "to take," and is better ren- dered by "grasp" or "seize." God has taken strong hold on Israel with His hand; He has seized Israel so that it cannot escape His grasp. The idea of removing is not actually expressed in the verb, but in the light of the context is implied. Thus, "I have grasped thee from the ends of the earth" means, "I have grasped thee and brought thee from the ends of the earth." It refers to a resolute action on God's part. It is possible to take the preposition min in a partitive sense, and to obtain the thought, "From among all the ends of the earth I have grasped thee only." However, in the light of the parallel expression, its remote parts, this interpretation is unlikely. It is far better, because in keeping with the parallelism, to construe the phrase as indicating the distant lands from which God had brought His people. To one living in Palestine, Ur of the Chaldees would seem to be at so great a distance that it might be called the ends of the earth. In itself the phrase ends of the earth simply indicates places that are most distant. When applied to the call of Israel in Abraham, the standpoint from which these words are spoken is definitely Palestinian. If at the time Israel was actually in Babylon, would God have designated the call of Abraham as having been from the ends of the earth? Parallel to the expression the ends of the earth is and from its remote parts. The basic idea in both expressions is remoteness. Whether they are to be taken only in a purely local sense, however, is questionable. It is possible that the prophet is giving expression to the same idea as that of the apostle, "And you who were sometime afar off have been made nigh" (Eph. 2:13). The first line contains a chiasm which should not be overlooked, I have grasped thee from the ends of the earth, and from its most remote parts I have called thee. The first verb suggests the efficacious grace that brought the people to God; the second points to the effectual cal ling that summoned them to be His people. In calling Israel God identified her as His servant. This He did when He formed her into a nation at Sinai. As God's servant, Israel was to serve Him and not herself, for He had chosen her and not rejected her. Passing by other nations, which He
The relative pronoun should not be deleted, but the relative clause is practically resolved into a separate sen ten ce. THE BOOK OF ISAIAH

rejected, God chose Israel. 1 Looking back to her very begin- nings, Israel could say that her existence as a nation flowed from God's grace. She did not deserve to be chosen, and yet, of all the nations, God set His affection upon Israel and called her to be His servant.

10 This verse forms the conclusion of the address to Israel to which verses 8 and 9 served as an introduction. Inasmuch as Israel has been chosen of God to be His servant, she is not to fear as the nations round about her were doing. In not fearing, Israel would show herself distinct. The nations had seen what God was doing and consequently feared (41:5). Israel was to be unlike them; she was not to fear.2 In the first place Israel was not to fear when she saw the mighty workings of God in the earth. God had aroused one in the east who was coming in power so that other nations trembled; for Israel, however, his coming was not a cause for fear. The meaning of the passage is far deeper, however. Israel is not to fear at all; there is no enemy, no sudden change upon the scene of history, nothing that should cause her to fear, for her God is with her. She is the seed of Abraham, and to Abraham God had once spoken, "Fear not, Abram: I am thy shield, and thy exceeding great reward" (Gen. 15:1). This was the first of the mighty "fear not's" to be found in redemptive history. To Isaac also the same prohibition was given, "Fear not"; and in its ut- terance reference was made to Abraham (Gen. 26:24). And in Jacob's time of doubt and difficulty, there came the divine word, "Fear not." The seed of Abraham is to act in faith, nothing doubting, trusting in the God of the patriarchs, even her own God, Yahweh.
Parallel to the expression Fear not is one that means do not gaze about in anxiety. The verb has reference to those who are fearful and hence look about in all directions to see whether there is
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anything that can harm them. This is not for Israel, for God is with her. The order of the words is striking, with thee am II With Israel is the Lord, her God. Greater resources than this she could not have. Of all peoples she is the richest. (Cf. 40:9; 43:2, 5 and Acts 18:9, 10; note the language, "Be not afraid ... for I am with thee. ...")
1 The words I have not rejected thee do not apply to some point in Israel's earthly history. Rather, they form a contrast to I have chosen thee. Israel was the object of God's election, not of His rejection. 2 As Hahn points out, with the nations were idols and against them was the Eternal One; Israel, however, had the almighty God as her Helper. The expression fear not is frequent in these chapters (40:9; 41:10, 13, 14; 43:1, 5; 44:2, 8; 51:7; 54:4). It is an appropriate counterpart to the description of Christ's work of salvation, and leads to the New Testament message, "Fear not, for behold! I bring you good tidings of great joy."

In the last line the prophet exhibits in what manner the Lord will show Himself to be with the people and be their God. In the three verbs there is a certain gradation of the thought, although it is difficult to distinguish precisely the connotation of each. The first verb may be rendered I strengthen thee or I have strengthened thee. The verbs are actually perfects and should be translated by either the past or the present. God will give to Israel whatever firmness or strength is needed to meet the events of the future. In the second place God has helped Israel. The verb is strengthened by the partide 'aph (surely). When Israel is in need, God is present with His aid. Lastly, God upholds Israel. The last verb is almost a synonym of the first, but possibly points out more directly God's protection and sustaining power. By sustaining Israel, God prevents her from stumbling (cf. 40:30). This He does by means of the right hand of His righteousness, i.e. His righteous right hand. The word for right hand signifies the power and might of God. This is a right hand that works by means of righteousness, manifested in God's providenial dealings. To Israel this righteousness will be a blessing; but to the nations who know Him not, the righteousness will appear in the punitive and retributive justice meted out for their wickedness. 11 Lo! ashamed and confounded shall be all those incensed against thee; they shall be as nothing, and destroyed will be the men of thy strife. 12 Thou shalt seek them, and not find them, thy men of quarrel; they shall be as nothing and as naught, thy men of war. 13 For I am the LORD, thy God, who strengtheneth thy right hand; who saith to thee, Fear not, I have helped thee.

11 Isaiah deals in contrasts, and thus makes the truth stand out in clearer focus. Although the righteousness of God's right hand will sustain Israel, the enemies will be completely confounded. Indeed, the negative aspect of Israel's help will be found in the destruction of her enemies. The language is to be taken general-