Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; Jump to: Barnes • Benson • BI • Calvin • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • Kelly • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • Teed • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) (16) Which maketh a way in the sea . . .—A distinct echo of Exodus 14:16 and Psalm 77:19. The return from Babylon is to be as a second Exodus from another house of bondage. In the one, as in the other, the “horse and his rider” are to be thrown into the sea.Isaiah 43:16-17. Which maketh a way in the sea, &c. — Who, as he formerly made a way for Israel through the Red sea, will, in a no less wonderful manner, remove all impediments out of the way of his people when they return from Babylon. Which bringeth forth — Or, rather, who brought forth, the chariots, &c. — That is, Pharaoh and his chariots, horses, and army. They shall lie down, &c. They lay down together — In the bottom of the sea, whence they never rose again to molest the Israelites. They are quenched as tow — As the wick of a candle is extinguished when it is put into water.43:14-21 The deliverance from Babylon is foretold, but there is reference to greater events. The redemption of sinners by Christ, the conversion of the Gentiles, and the recall of the Jews, are described. All that is to be done to rescue sinners, and to bring the believer to glory, is little, compared with that wondrous work of love, the redemption of man.Thus saith the Lord - This verse contains a reference to the deliverance from Egyptian servitude - the great storehouse of argument and illustration with the sacred writers; the standing demonstration of God's merciful interposition in behalf of their nation, and proof that he was their God. Which maketh - Whose characteristic it is to open a path of safety for his people even when deep and rapid floods are before them The standing roof of this which undoubtedly the prophet had in his eye, was the deliverance from Egypt. Still, I think, he did not mean to refer to that alone, but to that as an illustration of what God was, and had ever been to his people. A way in the sea - Referring to the path made through the waters of the Red Sea when the children of Israel were permitted to go on dry ground. 16, 17. Allusion to the deliverance of Israel and overthrow of Pharaoh in the Red Sea, the standing illustration of God's unchanging character towards His people (Ex 14:21, 22, 27, 28). Who as he formerly made a pathway for his people through the Red Sea, so he will in no less wonderful manner remove all impediments or difficulties out of the way of his people, when they return from Babylon.Thus saith the Lord, which maketh a way in the sea,.... Who did make a way in the Red sea, when he led Israel through it as on dry land; this, with what follows, is observed to encourage the faith of the Lord's people in the performance of what he had promised, to bring them out of Babylon; for he that had done this, and the rest that are mentioned, could easily remove all difficulties that lay in the way of their deliverance: and a path in the mighty waters; either of the Red sea, or it may be of Jordan; through which the Israelites passed into the land of Canaan. Thus saith the LORD, who maketh a way in {p} the sea, and a path in the mighty {q} waters;(p) When he delivered Israel from Pharaoh, Ex 14:22. (q) When the Israelites passed through Jordan, Jos 3:17. EXEGETICAL (ORIGINAL LANGUAGES) 16. Thus saith the Lord] The oracle itself begins at Isaiah 43:18; it is prefaced in Isaiah 43:16 f. by a vivid description of the mighty power of Jehovah, as illustrated once for all at the crossing of the Red Sea (Exodus 14 f.).in the mighty waters] Cf. Nehemiah 9:11. 16–21. The sequel to the overthrow of Babylon is the deliverance of Israel, the method of which is compared with the greatest miracle in Israel’s past history, the exodus from Egypt. Verse 16. - The Lord, which maketh a way in the sea. The deliverance out of Egypt is glanced at, to prepare the way for the announcement of deliverance from the hand of Babylon. Then "a way was made in the sea" (Exodus 14:21-29), "and a path in the mighty waters;" now it will be necessary to make "a way in the wilderness" (ver. 19). Isaiah 43:16There now follows a second field of the picture of redemption; and the expression "for your sake" is expounded in Isaiah 43:16-21 : "Thus saith Jehovah, who giveth a road through the sea, and a path through tumultuous waters; who bringeth out chariot and horse, army and hero; they lie down together, they never rise: they have flickered away, extinguished like a wick. Remember not things of olden time, nor meditate upon those of earlier times! Behold, I work out a new thing: will ye not live to see it? Yea, I make a road through the desert, and streams through solitudes. The beast of the field will praise me, wild dogs and ostriches: for I give water in the desert, streams in solitude, to give drink to my people, my chosen. The people that I formed for myself, they shall show forth my praise." What Jehovah really says commences in Isaiah 43:18. Then in between He is described as Redeemer out of Egypt; for the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon. The participles must not be rendered qui dedit, eduxit; but from the mighty act of Jehovah in olden time general attributes are deduced: He who makes a road in the sea, as He once showed. The sea with the tumultuous waters is the Red Sea (Nehemiah 9:11); ‛izzūz, which rhymes with vâsūs, is a concrete, as in Psalm 24:8, the army with the heroes at its head. The expression "bringeth out," etc., is not followed by "and suddenly destroys them," but we are transported at once into the very midst of the scenes of destruction. ישׁכּבוּ shows them to us entering upon the sleep of death, in which they lie without hope (Isaiah 26:14). The close (kappishtâh khâbhū) is iambic, as in Judges 5:27. The admonition in Isaiah 43:18 does not commend utter forgetfulness and disregard (see Isaiah 66:9); but that henceforth they are to look forwards rather than backward. The new thing which Jehovah is in the process of working out eclipses the old, and deserves a more undivided and prolonged attention. Of this new thing it is affirmed, "even now it sprouts up;" whereas in Isaiah 42:9, even in the domain of the future, a distinction was drawn between "the former things" and "new things," and it could be affirmed of the latter that they were not yet sprouting up. In the passage before us the entire work of God in the new time is called chădâshâh (new), and is placed in contrast with the ri'shōnōth, or occurrences of the olden time; so that as the first part of this new thing had already taken place (Isaiah 42:9), and there was only the last part still to come, it might very well be affirmed of the latter, that it was even now sprouting up (not already, which עתה may indeed also mean, but as in Isaiah 48:7). In connection with this, תדעוּה הלוא (a verbal form with the suffix, as in Jeremiah 13:17, with kametz in the syllable before the tone, as in Isaiah 6:9; Isaiah 47:11, in pause) does not mean, "Will ye then not regard it," as Ewald, Umbreit, and others render it; but, "shall ye not, i.e., assuredly ye will, experience it." The substance of the chădâshâh (the new thing) is unfolded in Isaiah 43:19. It enfolds a rich fulness of wonders: אף affirming that, among other things, Jehovah will do this one very especially. He transforms the pathless, waterless desert, that His chosen one, the people of God, may be able to go through in safety, and without fainting. And the benefits of this miracle of divine grace reach the animal world as well, so that their joyful cries are an unconscious praise of Jehovah. (On the names of the animals, see Khler on Malachi 1:3.) In this we can recognise the prophet, who, as we have several times observed since chapter 11 (compare especially Isaiah 30:23-24; Isaiah 35:7), has not only a sympathizing heart for the woes of the human race, but also an open ear for the sighs of all creation. He knows that when the sufferings of the people of God shall be brought to an end, the sufferings of creation will also terminate; for humanity is the heart of the universe, and the people of God (understanding by this the people of God according to the Spirit) are the heart of humanity. In v. 21 the promise is brought to a general close: the people that (zū personal and relative, as in Isaiah 42:24) (Note: The pointing connects עם־זוּ with makkeph, so that the rendering would be, "The people there I have formed for myself;" but according to our view, עם should be accented with yethib, and zū with munach. In just the same way, zū is connected with the previous noun as a demonstrative, by means of makkeph, in Exodus 15:13, Exodus 15:16; Psalm 9:16; Psalm 62:12; Psalm 142:4; Psalm 143:8, and by means of a subsidiary accent in Psalm 10:2; Psalm 12:8. The idea which underlies Isaiah 42:24 appears to be, "This is the retribution that we have met with from him."' But in none of these can we be bound by the punctuation.) I have formed for myself will have richly to relate how I glorified myself in them. Links Isaiah 43:16 InterlinearIsaiah 43:16 Parallel Texts Isaiah 43:16 NIV Isaiah 43:16 NLT Isaiah 43:16 ESV Isaiah 43:16 NASB Isaiah 43:16 KJV Isaiah 43:16 Bible Apps Isaiah 43:16 Parallel Isaiah 43:16 Biblia Paralela Isaiah 43:16 Chinese Bible Isaiah 43:16 French Bible Isaiah 43:16 German Bible Bible Hub |
|
