Isaiah 48:17 Ulasan

God, having in the foregoing chapter reckoned with the Babylonians, and shown them their sins and the desolation that was coming upon them for their sins, to show that he hates sin wherever he finds it and will not connive at it in his own people, comes, in this chapter, to show the house of Jacob their sins, but, withal, the mercy God had in store for them notwithstanding; and he therefore sets their sins in order before them, that by their repentance and reformation they might be prepared for that mercy. I. He charges them with hypocrisy in that which is good and obstinacy in that which is evil, especially in their idolatry, notwithstanding the many convincing proofs God had given them that he is God alone, (Isa 48:1-8). II. He assures them that their deliverance would be wrought purely for the sake of God's own name and not for any merit of theirs (Isa 48:9-11). III. He encourages them to depend purely upon God's power and promise for this deliverance (Isa 48:12-15). IV. He shows them that, as it was by their own sin that they brought themselves into captivity, so it would be only by the grace of God that they would obtain the necessary preparatives for their enlargement (Isa 48:16-19). V. He proclaims their release, yet with a proviso that the wicked shall have no benefit by it (Isa 48:20-22).

INTRODUCTION TO ISAIAH 48 The prophecy of this chapter is concerning the deliverance and salvation of the Jews, and is addressed unto them; who are described by their natural descent and lineage, and by their hypocrisy in religious things, Isa 48:1. By their obstinacy and impudence, and by their proneness to idolatry, and to ascribe that to idols which belonged to God; which were the reasons why the Lord foretold all former things to them, before they came to pass, Isa 48:3. And for the same reasons also he declared unto them what should be hereafter, particularly the destruction of Babylon, and their deliverance by Cyrus, Isa 48:6. From which account of them it would clearly appear, that it was not for any merits of theirs, but for his own name's sake, for his own glory, that he chose them, purified, and saved them as gold tried in the fire, Isa 48:9. He observes his own perfections, his eternity and immutability, and power displayed in creation, to engage their faith in the promise of deliverance, Isa 48:12 and points out the deliverer Cyrus, a type of Christ, whom he loved, called, sent, and made him prosperous, Isa 48:14. Then he directs them to walk in his ways, with promises of peace and prosperity, Isa 48:17. And the chapter is concluded with an exhortation to go out of Babylon with joy, publishing wherever they came their redemption, and who would be supplied with all necessaries in their return to their own land; only it should be observed, that there was no peace or happiness for the wicked, Isa 48:20.

Thus saith the Lord, thy Redeemer,.... A character peculiar to Christ, who engaged in covenant to be the Redeemer of his people; was promised and prophesied of as such; and who came into this world for this purpose, and has obtained eternal redemption: the Holy One of Israel; who came of Israel as man, and as such was holy, and without any spot or stain of sin and who, as God, is the most holy, in his nature and works; and, as Mediator, the Sanctifier of Israel, and is in the midst of them as such: I am the Lord thy God; and so fit to be the Redeemer and Sanctifier of them; and happy are those who can say with Thomas, "my Lord and my God"; and who further describes himself, and declares his work and office: which teacheth thee to profit; or "teacheth thee profitable things" (p); as the whole of the Gospel ministry is, whether it respects doctrines relating to the knowledge of the Persons in the Godhead; the knowledge of God in Christ; the person and offices of Christ; and the person and operations of the Spirit: or to the knowledge of man; his lost and depraved state; having sinned in Adam, the guilt of his sin is imputed to him, and a corrupt nature propagated; the bias of the mind being to evil, and man impotent to all that is good: or to the way of salvation by the grace of God, as the fruit and effect of the love of God; the doctrines of his eternal love, and of redemption by Christ; of justification by his righteousness; pardon by his blood; atonement by his sacrifice; regeneration by his Spirit and grace; and of the perseverance of the saints in faith and holiness. These are profitable doctrines, which serve to display the riches of divine grace, make for the glory of the Redeemer, and the good of souls, their peace, joy, comfort, and salvation. These are the wholesome words of our Lord Jesus. Or whether these teachings respect ordinances which Christ has appointed, and in his word and by his Spirit teaches men to observe; and which are profitable to lead to him, are breasts of consolation from him, and the means of spiritual strength: or whether they regard the duties of religion, the performance of good works; which, though not profitable to God, and not meritorious of anything from him, yet are profitable to men; to others by way of example, and otherwise, and to the doers of them, who find pleasure, peace, and advantage, by them. Christ was a teacher of these things when on earth, and he still teaches them by his ministers, whom he commissions and qualifies, and by his Spirit accompanying their ministrations: which leadeth thee by the way that thou shouldest go; Christ leads his people out of the wrong way, in which they naturally are, into the right way; to himself, as the way to the Father, and as the way of salvation, and unto eternal life; he takes them by the hand, and teaches them to go in the path of faith, and to walk in him by it; he leads them in the ways of truth and righteousness, in the highway of holiness, in the path of duty; and, though in a rough way of afflictions, yet in a right way to heaven and happiness. (p) "utilia", V. L. "quae prosunt sunt", Tigurine version; "ea quae prosunt", Piscator; so the Targum; "condueibilia", Vitringa.

(Verse 17, 18 and following) Thus says the Lord, your holy Redeemer, the God of Israel: I am the Lord your God, teaching you what is profitable, leading you in the way you should go. Oh, that you had paid attention to my commandments! Then your peace would have been like a river, and your righteousness like the waves of the sea. Your descendants would have been like sand, and the offspring of your womb like its grains; their name would never be cut off or destroyed from before me. Because God has promised future blessings to Israel, he explains why he afflicted them before. If they avoid the same mistakes, they will not suffer similar consequences. Yes, he said, if you had followed my commands: as the Seventy translated; or at least, with a desire for it, if you had followed my commands: if you had done so, your peace would have been like a river, and your righteousness like the waves of the sea, signifying abundance of all things. And what follows: and your offspring would have been like the sand, and the descendants of your womb like its grains: indeed, it seems to remain in the Jewish people, who to this day, like worms, produce children and grandchildren; but how is this to be understood in terms of the promise, when they do not have peace and righteousness? For either he is angry with them, or appeased. If he is angry, how is his seed multiplied every day? If he is appeased, how do they serve and not possess peace and justice? From this it is clear that it is said now of the apostolic seed, of which we also read above (In Chapter I): Unless the Lord of hosts had left us seed, we would have become like Sodom. And because it seems at that time not to have been fulfilled, it is fulfilled in the coming of Christ: and before his face the seed of Israel remains.

He says, “I AM your God.” This “I AM” means “I am the beginning.” He explained all this to the all-wise Moses saying “I am the one who is.” For he as Lord is truly the God of everything. Those things that are brought into being by him are said to be “beings” also and to share in the source of being.… Again he works in them a steadfast thinking and a well-established mind that they can see God to be truly existing in nature. To these he reveals his glory so that they are not carried away by deceitful voices.

892. Second, where it says, thus says the Lord, he sets out the reason for their captivity, showing on the part of God, ready help: that teach, against their ignorance, and that govern you in the way, of works, against the weakness of their working: I will give you understanding, and I will instruct you in this way, in which you shall go (Ps 32:8). 895. The words of God are profitable for the illumination of the intellect: the commandment is a lamp (Prov 6:23); for the delight of the affections: how sweet are your words to my palate (Ps 119:103); for the kindling of love: there came in my heart as a burning fire (Jer 20:9); the word of the Lord inflamed him (Ps 105:19); for the uprightness of works: direct me in your truth (Ps 25:5); for the obtainment of glory: keep the law (Prov 3:21); for the instruction of others: all divine doctrine (2 Tim 3:16).

The following prophecy concerning the Moabites is supposed to have had its accomplishment during the long siege of Tyre in the reign of Nebuchadnezzar. The whole of this chapter is poetry of the first order. The distress of the cities of Moab, with which it opens, is finely described. The cries of one ruined city resound to those of another, Jer 48:1-3. The doleful helpless cry of the children is heard, Jer 48:4; the highways, on either hand, resound with the voice of weeping, Jer 48:5; and the few that remain resemble a blasted tree in the wide howling waste, Jer 48:6. Chemosh, the chief god of the Moabites, and the capital figure in the triumph, is represented as carried off in chains, with all his trumpery of priests and officers, Jer 48:7. The desolation of the country shall be so general and sudden that, by a strong figure, it is intimated that there shall be no possibility of escape, except it be in the speediest flight, Jer 48:8, Jer 48:9. And some idea may be formed of the dreadful wickedness of this people from the consideration that the prophet, under the immediate inspiration of the Almighty, pronounces a curse on those who do the work of the Lord negligently, in not proceeding to their utter extermination, Jer 48:10. The subject is then diversified by an elegant and well-supported comparison, importing that the Moabites increased in insolence and pride in proportion to the duration of their prosperity, Jer 48:11; but this prosperity is declared to be nearly at an end; the destroyer is already commissioned against Moab, and his neighbors called to sing the usual lamentation at his funeral, Jer 48:13-18. The prophet then represents some of the women of Aroer and Ammon, (the extreme borders of Moab), standing in the highways, and asking the fugitives of Moab, What intelligence? They inform him of the complete discomfiture of Moab, Jer 48:19-24, and of the total annihilation of its political existence, Jer 48:25. The Divine judgments about to fall upon Moab are farther represented under the expressive metaphor of a cup of intoxicating liquor, by which he should become an object of derision because of his intolerable pride, his magnifying himself against Jehovah, and his great contempt for the children of Israel in the day of their calamity, Jer 48:26, Jer 48:27. The prophet then points out the great distress of Moab by a variety of striking figures, viz., by the failure of the customary rejoicings at the end of harvest, by the mournful sort of music used at funerals, by the signs which were expressive among the ancients of deep mourning, as shaving the head, clipping the beard, cutting the flesh, and wearing sackcloth; and by the methods of catching wild beasts in toils, and by the terror and pitfall, vv. 28-46. In the close of the chapter it is intimated that a remnant shall be preserved from this general calamity whose descendants shall be prosperous in the latter days, Jer 48:47.

THE THINGS THAT BEFALL BABYLON JEHOVAH PREDICTED LONG BEFORE, LEST ISRAEL SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO STRANGE GODS (Isa 48:1-5). (Isa. 48:1-22) the waters of Judah--spring from the fountain of Judah (Num 24:7; Deu 33:28; Psa 68:26; Margin). Judah has the "fountain" attributed to it, because it survived the ten tribes, and from it Messiah was to spring. swear by . . . Lord-- (Isa 19:18; Isa 45:23; Isa 65:16). mention--in prayers and praises. not in truth-- (Jer 5:2; Joh 4:24).

teacheth . . . to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (Heb 12:10).

This third portion of the trilogy (Isa 46:1-13, Isa 47:1-15, 48) stands in the same relation to Isa 47:1-15, as Isa 46:3. to Isa 46:1-2. The prophecy is addressed to the great body of the captives. "Hear ye this, O house of Jacob, who are called by the name of Israel, and have flowed out of the waters of Judah, who swear by the name of Jehovah, and extol the God of Israel, not in truth and not in righteousness! For they call themselves of the holy city, and stay themselves upon the God of Israel, Jehovah of hosts His name." The summons to hear is based upon the Israelitish nationality of those who are summoned, to which they still cling, and upon the relation in which they place themselves to the God of Israel. This gives to Jehovah the right to turn to them, and imposes upon them the duty to hearken to Him. The blame, inserted by the way, points at the same time to the reason for the address which follows, and to the form which it necessarily assumes. "The house of Jacob" is not all Israel, as the following words clearly show, but, as in Isa 46:3, the house of Judah, which shared in the honourable name of Israel, but have flowed out of the waters, i.e., the source of Judah. The summons, therefore, is addressed to the Judaean exiles in Babylon, and that inasmuch as they swear by the name of Jehovah, and remember the God of Israel with praise (hizkı̄r b' as in Psa 20:8), though not in truth and not in righteousness (Kg1 3:6; Zac 8:8), i.e., without their state of mind (cf., Isa 38:3; Jer 32:41) or mode of action corresponding to their confession, so as to prove that it was sincerely and seriously meant. The praise bestowed upon the persons summoned, which is somewhat spoiled by this, is explained in Isa 48:2; they call themselves after the holy city (this title is applied to Jerusalem both here and in Isa 52:1, as well as in the books of Daniel and Nehemiah). We may easily supply here, that the holiness of the city laid an obligation upon its citizens to be holy in their character and conduct. They also relied upon the God of Israel, whose name is Jehovah Zebaoth; and therefore He would require of them the fullest confidence and deepest reverence.

The exhortation is now continued. Israel is to learn the incomparable nature of Jehovah from the work of redemption thus prepared in word and deed. The whole future depends upon the attitude which it henceforth assumes to His commandments. "Thus saith Jehovah, thy Redeemer, the Holy One of Israel; I, Jehovah thy God, am He that teacheth thee to do that which profiteth, and leadeth thee by the way that thou shouldst go. O that thou hearkenedst to my commandments! then thy peace becomes like the river, and thy righteousness like waves of the sea; and thy seed becomes like the sand, and the children of thy body like the grains thereof: its name will not be cut off nor destroyed away from my countenance." Jehovah is Israel's rightful and right teacher and leader. להועיל is used in the same sense as in Isa 30:5 and Isa 44:10, to furnish what is useful, to produce what is beneficial or profitable. The optative לוּא is followed, as in Isa 63:19, by the preterite utinam attenderis, the idea of reality being mixed up with the wish. Instead of ויהי in the apodosis, we should expect ויהי (so would), as in Deu 32:29. The former points out the consequence of the wish regarded as already realized. Shâlōm, prosperity or health, will thereby come upon Israel in such abundance, that it will, as it were, bathe therein; and tsedâqâh, rectitude acceptable to God, so abundantly, that it, the sinful one, will be covered by it over and over again. Both of these, shâlōm and tsedâqâh, are introduced here as a divine gift, not merited by Israel, but only conditional upon that faith which gives heed to the word of God, especially to the word which promises redemption, and appropriates it to itself. Another consequence of the obedience of faith is, that Israel thereby becomes a numerous and eternally enduring nation. The play upon the words in כמעותיו מעיך is very conspicuous. Many expositors (e.g., Rashi, Gesenius, Hitzig, and Knobel) regard מעות as synonymous with מעים, and therefore as signifying the viscera, i.e., the beings that fill the heart of the sea; but it is much more natural to suppose that the suffix points back to chōl. Moreover, no such metaphorical use of viscera can be pointed out; and since in other instances the feminine plural (such as kenâphōth, qerânōth) denotes that which is artificial as distinguished from what is natural, it is impossible to see why the interior of the sea, which is elsewhere called lēbh (lebhabh, the heart), and indirectly also beten, should be called מעות instead of מעים. To all appearance מעותיו signifies the grains of sand (lxx, Jerome, Targ.); and this is confirmed by the fact that מעא (Neo-Heb. מעה numulus) is the Targum word for גּרה, and the Semitic root מע, related to מג; מק, melted, dissolved, signifies to be soft or tender. The conditional character of the concluding promise has its truth in the word מלּפני. Israel remains a nation even in its apostasy, but fallen under the punishment of kareth (of cutting off), under which individuals perish when they wickedly transgress the commandment of circumcision, and others of a similar kind. It is still a people, but rooted out and swept away from the gracious countenance of God, who no more acknowledges it as His own people.