Isaiah 43:16 Ulasan

The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are, I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it (Isa 43:1-7). II. A challenge to idols to vie with the omniscience and omnipotence of God (Isa 43:8-13). III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt (Isa 43:14-21). IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy (Isa 43:22-28).

INTRODUCTION TO ISAIAH 43 Is this chapter the Lord comforts his own people, under their afflictions, with many precious promises; asserts his deity against the idols of the nations; promises deliverance from Babylon, and a greater redemption than that; one branch of which is forgiveness of sin; and closes the chapter with a prediction of the destruction of the Jews by the Romans, for their iniquities. The Lord claims his interest in his people, not only on the foot of creation, but of redemption and calling, and promises them his presence in the midst of afflictions, Isa 43:1, puts them in mind of what he had done for them; and assures them of future layouts, as the effect of his unchangeable love to them, Isa 43:3 and promises the conversion of their seed and offspring in the several parts of the world, Isa 43:5 then challenges the Heathen nations to give such proofs of the deity of their idols as he was capable of giving of his, as his people were witnesses, taken from his eternity and immutability, as the alone Jehovah, and from his omniscience and omnipotence, Isa 43:8, after which the destruction of Babylon is prophesied of, and the redemption of his people out of it; which they are encouraged to believe from his being Jehovah, their Sanctifier, Creator, and King; and from what he had done formerly for them, when he brought them out of Egypt, Isa 43:14, and which yet was not to be mentioned or remembered, in comparison of what he would do in the world, a new thing, redemption by the Messiah, and the conversion of the Gentiles to the glory of his grace, Isa 43:18, the sins of omission and commission the people of God had been guilty of are mentioned, which are freely pardoned for Christ's sake, Isa 43:22 when the body and bulk of the Jewish nation were given up to destruction, because of their sins, Isa 43:26.

Which bringeth forth the chariot and the horse, the army and the power,.... Who brought forth the chariots and horses, and the mighty army of Pharaoh, out of Egypt, to pursue the Israelites into the Red sea, where they were drowned. The present tense is put for the future, as in the preceding verse; the future is put for the past tense in the next clause: they shall lie down together, they shall not rise; they lay down in the Red sea, where they sunk to the bottom, and perished, and never rose more, at least to life, nor never will, till the general resurrection: they are extinct, they are quenched as tow; or flax, or as the wick of a candle (p), when put into water, is quenched at once; so the Egyptian, became extinct in the Red sea. Some observe an allusion to the commodity of flax, for which Egypt was famous. Kimchi interprets the whole of the army of Sennacherib, which was brought out of their own land to Jerusalem, and was destroyed in one night by an angel. Aben Ezra of the Chaldeans being brought out to fight with the Persians. But others rather of the army of the Medes and Persians being brought against them, by whom they became extinct as tow or flax. (p) "ut ellychnium" Junius & Tremellius, Piscator, Gataker, Vitringa.

Although these things were done to the Babylonians and Chaldeans, prophetically speaking, the future things that are “not yet” shall be as if already accomplished. God has completed these by himself, comparing the present events with those that happened earlier: I showed my divinity to those in Egypt and led my people through the Red Sea. I made a way “in the mighty water” and a dry path through that same sea when I threw the chariots of Pharaoh and his forces into the sea to the bed prepared for them, sinking down to the abyss and no longer able to rise. They were like those of old who were bent like a snuffed wick in a burning flame. I worked such things among the ancients, who in turn passed on the memory of those wonders to those of old who followed. But for the present I command them no longer to be amazed at those deeds, neither those done in Babylon nor those in Egypt.

(Verse 16) Thus says the Lord, who made a way in the sea, and a path in the mighty waters. LXX: For thus says the Lord, who makes a way in the sea, and a path in the mighty waters. The Lord, who destroyed and cast down Babylon and took away its mightiest ones from power, and made all the Chaldeans who sailed prosperously on the waves of this age captives, He Himself found a way in the rushing waters of the Red Sea, so that his liberated people could cross from Egypt. Whether it was he who made a path in the Red Sea, or who found a way in the raging waters of the river Jordan, so that the departure from Egypt and the entrance into the promised land would have a miracle.

How has he led chariots and horses? It is clear that Pharaoh pursued Israel by his own decision, for God had already spoken in this way to him: “I have raised you up as to show my power in you and so that my name might be made known throughout the earth.” Thus in a marvelous way God saves those who are fleeing from the desire for earthly things as they are pursued by the devil. God shows them that the wild waves of the present life are passable and that they will not be overwhelmed by trials but will arrive securely in the desert with a stilled and purified mind. They will eat the heavenly bread and drink the water from the rock. This is to share in Christ and to go through the Jordan and gain the Promised Land.

Thus says the Lord, who made a way in the sea. Here he recalls his past benefits to confirm their hope for future benefits. And concerning this, he does two things. First, he recalls his past benefits in directing them when they came out of Egypt: in the Red sea (Exod 14); in the mighty waters, in the Arnon (Num 21), in the Jordan (Josh 3).

The leading men, discrediting Jeremiah's prophecy, carry the people into Egypt, Jer 43:1-7. Jeremiah, by a type, foretells the conquest of Egypt by Nebuchadnezzar, Jer 43:8-13. This mode of conveying instruction by actions was very expressive, and frequently practiced by the prophets. The image of Nebuchadnezzar arraying himself with Egypt, as a shepherd puts on his garment, is very noble. Egypt at this time contended with Babylon for the empire of the east; yet this mighty kingdom, when God appoints the revolution, shifts its owner with as much ease as a shepherd removes his tent or garment, which the new proprietor has only to spread over him. See Jer 43:12.

A SUCCESSION OF ARGUMENTS WHEREIN ISRAEL MAY BE ASSURED THAT, NOTWITHSTANDING THEIR PERVERSITY TOWARDS GOD (Isa 42:25), HE WILL DELIVER AND RESTORE THEM. (Isa. 43:1-28) But now--notwithstanding God's past just judgments for Israel's sins. created--not only in the general sense, but specially created as a peculiar people unto Himself (Isa 43:7, Isa 43:15, Isa 43:21; Isa 44:2, Isa 44:21, Isa 44:24). So believers, "created in Christ Jesus" (Eph 2:10), "a peculiar people" (Pe1 2:9). redeemed--a second argument why they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the captives (compare Isa 43:3). Babylon was to be the ransom in this case, that is, was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to death, that we might be redeemed. called . . . by . . . name--not merely "called" in general, as in Isa 42:6; Isa 48:12; Isa 51:2, but designated as His own peculiar people (compare Isa 45:3-4; Exo 32:1; Exo 33:12; Joh 10:3).

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 (Exo 14:21-22, Exo 14:27-28).

The tone of the address is now suddenly changed. The sudden leap from reproach to consolation was very significant. It gave them to understand, that no meritorious work of their own would come in between what Israel was and what it was to be, but that it was God's free grace which came to meet it. "But now thus saith Jehovah thy Creator, O Jacob, and thy Former, O Israel! Fear not, for I have redeemed thee; I have called thee by name, thou art mine. When thou goest through the water, I am with thee; and through rivers, they shall not drown thee: when thou goest into fire, thou shalt not be burned; and the flame shall not set thee on fire." The punishment has now lasted quite long enough; and, as ועתּה affirms, the love which has hitherto retreated behind the wrath returns to its own prerogatives again. He who created and formed Israel, by giving Abraham the son of the promise, and caused the seventy of Jacob's family to grow up into a nation in Egypt, He also will shelter and preserve it. He bids it be of good cheer; for their early history is a pledge of this. The perfects after כּי in Isa 43:1 stand out against the promising futures in Isa 43:2, as retrospective glances: the expression "I have redeemed thee" pointing back to Israel's redemption out of Egypt; "I have called thee by thy name" (lit. I have called with thy name, i.e., called it out), to its call to be the peculiar people of Jehovah, who therefore speaks of it in Isa 48:12 as "My called." This help of the God of Israel will also continue to arm it against the destructive power of the most hostile elements, and rescue it from the midst of the greatest dangers, from which there is apparently no escape (cf., Psa 66:12; Dan 3:17, Dan 3:27; and Ges. 103, 2).

There now follows a second field of the picture of redemption; and the expression "for your sake" is expounded in Isa 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 Isa 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 (Neh 9:11); ‛izzūz, which rhymes with vâsūs, is a concrete, as in Psa 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 (Isa 26:14). The close (kappishtâh khâbhū) is iambic, as in Jdg 5:27. The admonition in Isa 43:18 does not commend utter forgetfulness and disregard (see Isa 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 Isa 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 (Isa 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 Isa 48:7). In connection with this, תדעוּה הלוא (a verbal form with the suffix, as in Jer 13:17, with kametz in the syllable before the tone, as in Isa 6:9; Isa 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 Isa 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 Mal 1:3.) In this we can recognise the prophet, who, as we have several times observed since chapter 11 (compare especially Isa 30:23-24; Isa 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 Isa 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 Exo 15:13, Exo 15:16; Psa 9:16; Psa 62:12; Psa 142:4; Psa 143:8, and by means of a subsidiary accent in Psa 10:2; Psa 12:8. The idea which underlies Isa 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.