Exegetical and Hermeneutical Commentary of Isaiah 41:17
[When] the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.
17 20. With great pathos the prophet recalls to mind the miserable condition of Israel in the present, and adapts his glorious promise to their sense of need. He is thus led to a glowing description of the marvels of the desert journey, in which, however, a spiritual meaning is not lost sight of.
When the poor ] Better: The afflicted and needy are seeking water where there is none, their tongue is parched with thirst. It may be a question whether such a description applies to all the exiles, or only to those, the true Israel, who were conscious of the religious privations of the Captivity.
Fuente: The Cambridge Bible for Schools and Colleges
When the poor and needy seek water – Water is often used in the Scriptures as an emblem of the provisions of divine mercy. Bursting fountains in a desert, and flowing streams unexpectedly met with in a dry and thirsty land, are often also employed to denote the comfort and refreshment which the gospel furnishes to sinful and suffering man in his journey through this world. The poor and needy here, doubtless refer primarily to the afflicted captives in Babylon. But the expression of the prophet is general, and the description is as applicable to his people at all times in similar circumstances as it was to them. The image here is derived from their anticipated return from Babylon to Judea. The journey lay through a vast pathless desert (see the notes at Isa 40:3). In that journey when they were weary, faint and thirsty, God would meet and refresh them as if he should open fountains in their way, and plant trees with far-reaching boughs and thick foliage along the road to produce a grateful shade, and make the whole journey through a pleasant grove. As he met their fathers in their journey from Egypt to the land of Canaan, and had brought water from the flinty rock in the desert (Exo 15:22 ff), so in their journey through the sands of Arabia Deserta, he would again meet them, and provide for all their want.
Fuente: Albert Barnes’ Notes on the Bible
Isa 41:17-18
When the poor and needy seek water
An image of Gods care
The thought of the caravans returning homewards through the thirsty desert suggests to the prophet an effective image symbolising the Divine care which will attend them: the ground at their side bursts into waterpools, and noble trees cast their shade about them! (Prof.
S. R. Driver, D. D.)
Gods promise to the poor and needy
I. By the POOR AND NEEDY are not meant those who are poor and needy in the things of this world; but in a spiritual point of view.
1. The life of the Christian may be compared to a barren wilderness, leading from this world to that which is to come; in their journey through this wilderness the Lords people often feel themselves to be poor and needy without the cheering presence of their God, destitute of the usual manifestations of His love and the consolations of His Spirit. Water is an emblem frequently employed in Scripture to represent Divine influences, which refresh, gladden, and cleanse the soul, as water does the body. The children of God are sometimes reduced to straits; they seek water, and there is none, and their tongue faileth for thirst. They realise the feeling of David whilst they are constrained to adopt his language in the Forty-second Psalm, As the hart panteth after the water brooks, so panteth my soul after thee, O God, etc.
2. But there is another sense in which the Lords people may be represented as poor and needy, seeking water and finding none; it is when they are anxiously desirous of larger measures of grace and knowledge, increasing holiness and spirituality of mind, more complete superiority to the world with the affections and lusts of the flesh, and a growing conformity to the precepts of the Gospel It is a striking feature in the character of every real Christian, that he is never satisfied with present attainments in religion. The real Christian will daily labour to abound yet more and more in the fair and beautiful fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. Here is the difference between nominal Christianity and real Christianity.
II. THE CONSOLATORY PROMISE. The Lord assures His people that they shall not be disappointed in the objects of their desire: in their extremity of distress, and when they are almost without hope, the Lord will hear their cry. Prayer, which is the earnest expression of the desires of the heart, shall never be offered up in vain. Nothing is impossible with God; possessed of infinite power and infinite love, He can and will do for His people more than they ask or think. But further, He is represented as the God of Israel. The history of the saints in all ages will bear testimony to the truth of that Scripture, He giveth power to the faint, and to them that have no might, He increaseth strength. (C. Rawlings, B. A.)
Water for the needy
The first sense of this passage belongs to Gods ancient people, and was partially accomplished after their return from Babylon, partially when the kingdom of heaven was spiritually set up at Jerusalem, but was to be still more gloriously fulfilled hereafter. But a child of God claims all the promises.
I. THE DESCRIPTION OF THE PEOPLE OF GOD HERE GIVEN.
1. Poor, and needy. All creatures are poor compared with God–even the pure spirits, the highest angel, yea, archangels themselves. Especially must this be true of a fallen creature, yea, a restored creature.
2. They seek water. This spiritually sets forth the sacred influences of the Holy Spirit. They want refreshing views of Gods love, realising apprehensions of an interest in Christ, more of the real power of religion, more faith, more repentance, more love, more uprightness, more purity of heart, more humility, more true prayer, more gratitude and praise, more brokenness, more joy, more devotedness. They seek this water. Sometimes with great ardour, sometimes, alas! with little. In the means of grace they seek it, and it seems as if there is none. They strive, they fight, but they only find their own weakness, their enemies, darkness, and deadness in their souls.
3. Their tongue faileth for thirst. Few states are so disconsolate. It is vast discouragement. That this is a state into which the soul has brought itself through its own sin, I am led to conclude–
(1) By considering the state in which this promise finds the Jews, to whom it primarily belongs.
(2) By remembering the promise which sets forth Gods usual dealings Mat 7:7-9).
(3) By retracing the history of ones own experience. If this be so, beware of the steps which lead to this desolate region.
II. THE VAST ENCOURAGEMENT. my people are honestly, uprightly seeking Me. Out of Infinite love, Infinite wisdom, Infinite grace and mercy, I have delayed the answer. Their faith is small, their strength little, their souls discouraged. But I have not forgotten. I, the Lord, will hear them. The subject is one of unutterable sweetness and consolation to a true child of God. In few things, perhaps, are we more tried than in prayer. But the words of the text encourage not only persevering prayer, they do more. They encourage expecting prayer. Be not afraid of seasons of need. They are usually seasons of prayer, and these are our greatest seasons of happiness. (J. H. Evans, M. A.)
Gods tenderness to the poor and needy
I. GOD HAS LEFT PECULIARLY TENDER AND GRACIOUS PROMISES TO THE POOR AND NEEDY. It is not the healthy and strong,child of the family around whom the fathers love is most closely entwined. Like as a father pitieth his children, etc.
II. GOD HAS PLEDGED HIS ALMIGHTY POWER TO WORK MIRACLES, IF NECESSARY, TO SUPPLY THEIR NEED. I will open rivers in high places, etc. This would be reversing the order of nature. Rivers do not flow in high places; fountains do not spring in the depths of valleys. God simply says that, ere the poor and needy shall lack water, He will reverse the order of nature and turn the world upside down.
III. THE PROMISES ARE MADE ONLY TO THOSE WHO SEEK AND CRY UNTO GOD FOR HIS HELP. Gods unchanging tenderness does not make prayer unnecessary. There must be expectation, desire, and confidence. (Homiletic Review.)
Spiritual thirst
The application is world-wide. Who is there to whom this description, more or less, does not apply–The or and needy seek water–there is none–their tongue faileth for thirst? Is it not the too faithful delineation of weary humanity? It is a commonplace saying, but its truthfulness redeems its triteness, that there is nothing in this world which can satisfy immortal longings. Thirst again, is the too frequent verdict after its sweetest fountains have been drained. Its best joys leave behind them aching voids, unfulfilled aspirations. After the thirst of its votaries has apparently been quenched at their favourite rills, of riches, honours, ambition, glory,–their name is the same as before, Poor and needy; their search is the same as ever, They seek water; the epitaph they write over every fresh grave of their hopes is the same, There is none–their tongue faileth them for thirst. And where, then, is that thirst to be quenched; where else are the wells of water to be had, springing up into everlasting life, but in the grace and promises of God as revealed in His blessed Word? And, like the waters seen by Ezekiel bursting from the threshold of the sanctuary, Everything lives whither the river cometh. (J. R.Macduff, D. D.)
Supply for the poor and needy
This double promise to the poor and needy stands in connection with other great promises which guarantee the gift of wonderful strength and blessing to Gods people. These promises seem to be such as the mightiest servant of God might well desire to have fulfilled in himself. Look, for instance, at the one in Isa 41:15-16. I think that the promise of our text specially comes in, not for you mountain-threshers,–not for you who are made so strong in the Lord, but for some who cannot as yet get a grip of that grand word of His. When the poor and needy are not trying to thresh mountains, but are looking for that which is needful for the supply of their own personal wants,–seeking water; when they are in too low a condition to be able to rise to the dignity of service, but are just like poor Hagar and Ishmael in the wilderness, seeking water; when they have fallen into such a sad and sorrowful state of heart that, instead of testifying to the goodness of God they cannot testify to anything, for their tongue faileth for thirst;–it is then, in their extremity, that the blessed promises shall come to them: I the Lord will hear them, I the God of Israel will not forsake them. (C. H. Spurgeon.)
Wordless prayers heard in heaven
I. Here is POVERTY OF CONDITION. Poor and needy. This description applies to poverty of spiritual condition.
1. Most of us would take the position of great poverty as to anything like merit.
2. We have poverty as to anything like strength.
3. As to grace, many of the children of God are, to their shame, obliged to confess that they are poor and needy where they ought to be rich, and where they might be rich; poor in patience, in courage, in faith, in hope, in love, in private prayer, in public influence, poor in every way. There axe many of Gods children who seem scarcely to have a penny of spending-money, and they never appear to go to the King s treasury, and dip their hand in, and take out great handfuls of the precious gold of grace.
II. URGENCY OF NEED. When the poor and needy seek–what? Money? No; that is only to be poor and needy. Bread? Ay; that shows a harder poverty than merely being poor and needy. But it is not bread that these poor and needy ones are seeking, but water. Why, that is generally to be had for nothing,–a drink of water. It must be very hard times indeed when poor souls are in such a state that they axe longing for water, and seeking for it afar, as though there were none near at hand. Are any of you in such a condition, sighing after the living water? Though you have drunk of it before, you are still sighing for more of it, and feel as if you could not tell where to find it.
1. This is an urgent necessity, for it touches a vital point. A man can exist without money, he can live without garments, he could live longer without bread than without water.
2. Do I address one in whom this vital necessity has become an agonising thirst?
3. Further, there is an immediate necessity. When a mans tongue faileth for thirst, and he seeks water, he wants it at once.
III. The third step down–and it is a very long one–is this, DISAPPOINTMENT OF HOPE. There is none.
1. There is none even where they have found it before. Have not some of you at times found it so in attending the means of grace?
2. It makes their case even more disappointing when they have, side by side with them, others who are seeking water, and finding it. Have you never been to the Lords table,–say, with your own wife,–and when she has been going home, she has said, Oh, what a precious communion service! Was not the Lord manifestly among His people in the breaking of bread?–and you have hardly liked to tell her that you have not seen the Lordeven in His own ordinance?
3. If you go to places where there is none of the living water, then you have only yourself to blame when you cannot find it.
IV. THE NECESSITY OF PRAYER. And their tongue faileth for thirst.
1. They cannot speak; they cannot tell their fellow-Christians about their trouble. They are ashamed to tell others what they feel If a hymn is given out, they feel as if they must not sing it. If there is a promise quoted, they feel as if they could not appropriate it, and sometimes the prayer of a joyous brother seems to shoot over their head,–they cannot attain to his experience.
2. If they were called upon to state their own feelings and convictions before the living God, it may be that they have become so mournful that they could not describe themselves. I think we have gone about as low as we can. Here is a man who, to begin with, is poor and needy. Here is a man who is wanting water, who has sought it, but who cannot find it. Here is a man whose tongue is so parched with thirst that he cannot now say a single word, he must sit down in sorrowful silence.
V. Yet, strange to say, now is the time that he learns that SALVATION IS OF GOD. I the Lord will hear them. What? Why, they cannot speak: their tongue faileth for thirst.
1. That brings me to this point, that Gods great object in bringing His people down so low as this, is to make them pray directly to Himself; that now they may not seek any water, but just cry to Him who is the Fountain of living waters; that now they may not tell their friends about their need, nor even tell it to themselves, but just, in the very silence of their soul, speak with God, for there is a kind of speech which is perfectly consistent with silence,–the speech of sorrow,–the exhibition of the wounds of misery,–the opening up of the brokenness of the heart,–the setting before God, not in eloquent descriptions, but in indescribable revelation, the intolerable want which lies within the soul. The text does not even say that they pray; because, sometimes, even prayer becomes a mechanical act, and we are apt to rely upon it for comfort, instead of upon our God.
2. The prayer which is hidden away in the text–for although there is no mention of prayer in it, yet it is hidden away there–is the prayer of inward thirst.
3. This is the prayer of one who despairs of all means.
4. This is the prayer of faintness.
5. Now comes the declaration of God. I the Lord will hear them, I the God of Israel will not forsake them. Is it not something that God hears you? I have frequently had to explain this word by speaking of the poor woman who was so pleased to see her minister. She was very poor, and so was her minister; what good, then, did he do her? Did he speak to her a very comforting word? No. The good man did not happen that day to be in much of a mood to do so, yet he did that sister a deal of good, she said. Why? Because he let her talk, and she just told out all her trouble, and he looked sympathetic, for that is how he felt, and that was just what she wanted. She wanted somebody who would listen to her. It is wonderfully condescending on Gods part to listen to us. Many of our complaints are only rubbish, yet He hears them patiently. Sometimes, when people begin groaning and grumbling, I wish I was down the next street; but God is so patient and long-suffering, that He hears all that His people say.
6. You know that you have only to get a hearing from God, and you know what the consequence will be when your Heavenly Father knoweth what things you have need of. (C. H. Spurgeon.)
Gods faithfulness tested
The late Dr. Parsons, of York, had a tea-caddy which he inherited from his father, who was also a spiritual preacher. Its history was curious. A husband and father, reduced to abject poverty, set out on a Sabbath morning to drown himself, and so escape the agony of looking at starving wife and children. A crowd was entering the Tottenham Court Road Chapel, London, and the man somehow was drawn along with the crowd. Mr. Parsons preached from Isa 41:17, When the poorand needy seek water, etc. He appealed to his hearers needing temporal and spiritual blessings, Have you put the God of Jacob to the test? No, thought the desperate man, I have not. He went back, told his wife, joined in prayer, and all day seemingly in vain. But next morning temporary aid came, with directions as to work, which he found, did faithfully, and rose to comfort and notable prosperity. He offered a large gift to the good preacher, but it was declined. He sent the tea-caddy as a memento of his gratitude, which he felt could not be refused. (J. Hall, LL. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. poor and needyprimarily,the exiles in Babylon.
waterfiguratively,refreshment, prosperity after their affliction. The language is soconstructed as only very partially to apply to the local andtemporary event of the restoration from Babylon; but fully to berealized in the waters of life and of the Spirit, under the Gospel(Isa 30:25; Isa 44:3;Joh 7:37-39; Joh 4:14).God wrought no miracles that we read of, in any wilderness, duringthe return from Babylon.
failethrather, “isrigid” or parched [HORSLEY].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When the poor and needy seek water, and there is none, and their tongue faileth for thirst,…. This is to be understood not literally, but spiritually; not of their outward circumstances, though the people of God are for the most part the poor of the world, and in need of the good things of it, hungry and thirsty, and naked; but of their spiritual estate: as in Christ they need nothing; but in themselves, and at different times, and in different frames, want many things; as larger discoveries of the love of God, fresh supplies of grace from Christ, more spiritual light and liveliness, fresh strength and comfort, fresh views of pardon and righteousness, fresh food for faith, and more grace of every sort to help them in their time of need; and which they seek for at the throne of grace, and in public ordinances, and sometimes they can find none, or it is a long time ere they obtain any: they thirst after doctrine, as the Targum, after the word and ordinances, and sometimes their circumstances are such, they cannot come at them; after communion with God, and spiritual comfort, and cannot enjoy it, being in a place where is no water; and after the blessings of grace, and can have no application of them; see Ps 42:1, this may represent in a great measure the state of the church under the ten persecutions of the Heathen emperors, or when obliged to fly into the wilderness from the wrath of the dragon,
Re 12:6:
I the Lord will hear them; their cries and prayers, and answer them, and supply their wants, who is the Lord God Almighty, and can help them, the Lord that changes not, and therefore they shall not be consumed:
I the God of Israel will not forsake them; neither their persons, nor his work of grace upon them, but will support them, and provide for them, and carry on his work in them; of which they may be assured, because he is the God of Israel, their covenant God and Father.
Fuente: John Gill’s Exposition of the Entire Bible
At the present time, indeed, the state of His people was a helpless one, but its cry for help was not in vain. “The poor and needy, who seek for water and there is none, their tongue faints for thirst. I Jehovah will hear them, I the God of Israel will not forsake them. I open streams upon hills of the field, and springs in the midst of the valleys; I make the desert into a pond, and dry land into fountains of water. I give in the desert cedars, acacias, and myrtles, and oleasters; I set in the steppe cypresses, plane-trees, and sherbin-trees together, that they may see, and know, and lay to heart and understand all together, that the hand of Jehovah hath accomplished this, and the Holy One of Israel hath created it.” Kimchi, Hitzig, and others refer these promises to the returning exiles; but there is also a description, without any restriction to the return home, of the miraculous change which would take place in the now comfortless and helpless condition of the exiles. The sh e phaym , i.e., bare, woodless hills rising up from the plain, Jer 12:12, the b e qaoth , or deep valleys, by the sides of which there rise precipitous mountains, and the ‘erets tsiyyah , the land of burning heat or drought (cf., Psa 63:2), depict the homeless condition of Israel, as it wandered over bald heights and through waterless plains about a land with parched and gaping soil. For the characteristics of the object, which is placed before , we may therefore compare such passages as Isa 44:3; Isa 55:1. is either a pausal form for , and therefore the niphal of (to set, become shallow, dry up), or a pausal form for , and therefore the kal of with dagesh affectuosum, like in Eze 27:19 (Olshausen, 83, b). The form in Jer 51:30 may just as well be derived from (Ges. 67, Anm. 11) as from , whereas may certainly be taken as the niphal of after the form , (Ges. 67, Anm. 5), though it would be safer to refer it to a kal , which seems to be also favoured by in Jer 18:14 as a transposition of . The root , of which would be a further expansion, really exhibits the meaning to dry up or thirst, in the Arabic nassa ; whereas the verbs , , (Isa 10:18), , Syr. nas’ , nos’ , Arab. nasa , nasnasa , with the primary meaning to slacken, lose their hold, and , , , to deceive, derange, and advance, form separate families. Just when they are thus on the point of pining away, they receive an answer to their prayer: their God opens streams, i.e., causes streams to break forth on the hills of the field, and springs in the midst of the valleys. The desert is transformed into a lake, and the steppe of burning sand into fountains of water. What was predicted in Isa 35:6-7 is echoed again here – a figurative representation of the manifold fulness of refreshing, consolation, and marvellous help which was to burst all at once upon those who were apparently forsaken of God. What is depicted in Isa 41:19, Isa 41:20, is the effect of these. It is not merely a scanty vegetation that springs up, but a corresponding manifold fulness of stately, fragrant, and shady trees; so that the steppe, where neither foot nor eye could find a resting-place, is changed, as by a stroke of magic, into a large, dense, well-watered forest, and shines with sevenfold glory – an image of the many-sided manifestations of divine grace which are experienced by those who are comforted now. Isaiah is especially fond of such figures as these (vid., Isa 5:7; Isa 6:13; Isa 27:6; Isa 37:31). There are seven (4 + 3) trees named; seven indicating the divine character of this manifold development ( Psychol. p. 188). ‘Erez is the generic name for the cedar; shittah , the acacia, the Egyptian spina ( ), Copt. shont ; hadas , the myrtle, ets shemen , the wild olive, as distinguished from zayith ( , opposed to in Rom 11:17); b e rosh , the cypress, at any rate more especially this; tidhar we have rendered the “plane-tree,” after Saad.; and t e ‘asshur the “ sherbin ” (a kind of cedar), after Saad. and Syr. The crowded synonyms indicating sensual and spiritual perception in Isa 41:20 ( , sc. , Isa 41:22) are meant to express as strongly as possible the irresistible character of the impression. They will be quite unable to regard all this as accidental or self-produced, or as anything but the production of the power and grace of their God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 17-20: RIVERS OF REFRESHMENT
1. When the poor and needy thirst – seeking water – the Lord will not fail them, (vs. 17).
2. He will provide rivers on the bare heights and pools in the valleys, (vs. 18).
a. This language, suggesting refreshment and prosperity after affliction, is designed to encourage the exiles in Babylon – for Isaiah well knew that his brethren were going there.
b. But the language may be applied only in a limited sense to the return from Babylon; no miracles are recorded in connection with that Exodus.
c. The fuller realization is to come through the Messiah (comp. Isa 30:25; Joh 7:37-39; Joh 4:14) – especially when the spirit is poured upon them at His second coming, (Isa 32:15).
3. When the nations see what blessings the Lord bestows upon Israel, at the time of her restoration, they will also see Him, (Vs. 19-20; Isa 2:3, Zec 8:21-23).
Fuente: Garner-Howes Baptist Commentary
17. The needy and poor shall seek water. Here he follows out the subject which he had begun to handle at the beginning of the fortieth chapter; for he describes the wretched and afflicted condition in which the Jews should be in Babylon, till at length God should have compassion on them and render assistance. He therefore prepares them for enduring extreme poverty, by saying that they will be thirsty; for this figure of speech, by which a part is taken for the whole, is better adapted to express the severity of the affliction. We know that nothing gives men greater distress than the want of water when they are “thirsty.”
I Jehovah will listen to them. God declares that he will relieve them, when they are brought to this necessitous condition; and hence we ought to learn to whom this promise belongs, namely, to those who, having been reduced to extremity, are as it were, parched with thirst and almost fainting. Hence also we see that the Church does not always possess an abundance of all blessings, but sometimes feels the pressure of great poverty, that she may be driven by these spurs to call upon God; for we commonly fall into slothfulness, when everything moves on according to our wish. It is therefore advantageous to us to thirst and hunger, that we may learn to flee to the Lord with our whole heart. In a word, we need to be deeply affected with a conviction of our poverty, that we may feel the Lord’s assistance. The Prophet unquestionably intended, by this circumstance, partly to illustrate the greatness of the favor, and partly to advise the people not to lose heart on account of their poverty.
The needy and poor. We ought to observe the names by which the Prophet here denominates the people of God. When he calls them “afflicted and poor,” he does not speak of strangers, but of those whom the Lord had adopted and chosen to be his heritage, and whom he forewarns that they must patiently endure some severe hardships. Hence we ought not to wonder if the Lord sometimes permit us almost to languish through hunger and thirst, since he dealt not less severely with our fathers.
When he says that waters are nowhere to be seen, let us learn that the Lord, in order to try our patience and faith, withdraws from us every assistance, that we may lean on him alone. Thus, when we look around on every side, and see no relief, let us know that still the Lord will assist. By the expression, I will listen, he means that God does not assist every kind of persons, but those who pray to him; for if we are so slothful as to disregard his aid, it is right that we should be altogether deprived of it, and, on account of our unworthiness, should fed no alleviation.
Fuente: Calvin’s Complete Commentary
CONSOLATION FOR THE DESPONDING
Isa. 41:17. When the poor and needy seek water, &c.
I. IN WHAT EXTREMITIES GOD HERE PROMISES TO HELP HIS PEOPLE.
1. In case of outward want. This is a trying exercise to many, though little understood by those who have all things richly to enjoy. It is compared to an armed man carrying tribulation and terror in his looks (Pro. 6:11). The body is an essential part of our constitution, and hath wants of its own, numerous and urgent, and to have little or nothing to answer its cravings in a severe trial. But God can easily help us in such a trial, and out of it. Examples: Hagar (Gen. 21:15-19); the widow (1Ki. 17:12-16). There is no exigency of man beyond the power of God. Though creature succours fail, and all the cisterns of earth should be dried up, there is enough in God to support our faith (Hab. 3:17-18).
2. In case of inward trouble and distress from sin. This is still more grievous and insupportable. Though most men think that if they had nothing but sin to trouble them they could be happy, some know that one sin set home upon the conscience by the Spirit of God is a terrible experience (Psa. 38:3-4; H. E. I. 13341341). But when the poor soul is ready to give up all for God, God comes to His relief (Psa. 31:22). In the Gospel He has provided a sovereign cure for the wounded spirit (Psa. 130:3-5).
3. In the case of approaching death. A trial from which there, is no escape. Is often very terrible. Yet even here God is our refuge and strength, a very present help in trouble. By His presence He not only reconciles us to dying, but makes us wish for it, makes us smile at it, makes us triumph over it (1Co. 15:57). Though death be a king with respect to us, he is but Gods servant, and entirely at His command; he comes to us only when and as God pleases. And God knows how to support and comfort while His servant is taking down the earthly house of flesh (H. E. I. 1642, 1643).
I have witnessed only these three cases, but you may apply it to every distress. Whenever the poor and needy cry for help, God engages to hear them. In their misery there is a silent and affecting voice which hath great power with God, and poverty venting itself in prayer hath an amazing force (Psa. 106:44).
II. WHY HE HAS MADE THIS GRACIOUS PROMISE.
1. For the glory of His own perfections (Psa. 7:15). It is for the honour of His wisdom that He knows how to bring help when the skill and contrivance of all His creatures is nonplussed; of His power, that He is able to deliver the godly out of temptation when the ability of second causes cannot accomplish it; of His mercy and free grace, to afford help when the poor creature is in the worst and least deserving condition. Should God favour us only when we are in prosperity, and there is no difficulty in the way, His hand would not be so visible, nor His perfections so glorious; but to help the poor and needy, and that, too, in their greatest straits and necessities, declares His superlative goodness and excellency, that He can and will do what none else can. He therefore chooses such seemingly desperate cases to appear in, for the manifestation of His own glory (Deu. 32:36-39).
2. Because of the special relation God has to the poor and needy. They that are most neglected and forsaken by men are nearest to God and more particularly taken care of (Psa. 68:5). The poor committeth himself to Thee (Psa. 10:14). But will He stand to their choice and act for them? Yes (Psa. 12:5). Which of you, being a father retaining the affections of a parent, if you saw a child in distress, would sit by and take no notice of it? Would you go out of the room and think no more about it? No! You would rather seem fonder of that child than of all the rest, and be more tender of it than ever. So will your Heavenly Father have a special regard to His poor and needy children when they seek water and there is none (Isa. 63:8-9).
III. WHAT WE ARE TO DO WITH THIS PROMISE.
1. Let us praise God for making it to us. What amazing condescension that there should ever be any such thing as a promise from God to His creatures! Will earthly kings thus voluntarily bring themselves under obligation to their subjects? But with a kindness and generosity peculiar to Himself, God makes a covenant with His people, by which He binds Himself in the most solemn manner to be a Father to them, that is, to be watchful and tender to them, and keep them from all evil, and to withhold no good thing from them that walk uprightly.
2. In the time of affliction let us plead this promise in prayer, for that is the surest and speediest way of procuring relief. It may be the design of God, in blasting earthly comforts, to drive us to our knees. By bringing us into trouble, and showing us the insufficiency of creatures to help us, He may intend to lead our thoughts up to Himself, the fountain of living waters (Psa. 142:4-5; H. E. I. 69).
3. However great and prolonged our affliction may be, let us not look upon this promise with doubt or distrust. It is Gods promise; and having passed His word, we must be infidels if we doubt the performance (Num. 23:19). To doubt the accomplishment of anything He hath engaged for were to question His wisdom in promising what He had not properly considered; or His love, as if He would not be as good as His word; or His power, as if He had promised more than He was able to perform. An affront this which even a man who values his character would highly resent. Let us take care, then, how we offer it to God.Samuel Lavington: Sermons, Supplementary Volume, pp. 414432.
In its primary sense, the text is an encouragement to the Jews to trust in God; in its spiritual meaning it extends to the Church of God in all ages. It describes
I. A DISTRESSING CASE.
1. The people of God are often in a low and afflicted state. All men, if they knew it, are poor and needy; but very many think themselves rich and increased with goods. Soul, thou hast much goods laid up. Soul and goods; as if the soul had tongue and teeth! Gods people feel their poverty and need.
2. They strive after holiness and comfort. Water, as cleansing and refreshing, may be understood to mean holiness and comfort. They long to be delivered from the body of sin and death; they desire to walk in the light of Gods countenance. They try hard for these; but,
3. They often seem to labour in vain; they seek water, and find none. They strive for victory, but the conflict remains; deadness and darkness return upon them.
4. They become dejected; their tongue faileth, &c. Hope deferred maketh the heart sick. They turn faint, like disappointed travellers on the outlook for water; they begin to lose confidence in God (Psa. 42:1-3; Psa. 42:9; Psa. 88:14).
II. FITTING CONSOLATION.
1. In the words used about God. God is the Lord, i.e., JEHOVAH, the Eternal, Immutable, will hear them; He is the God of Israel, ELOHIM, the Mighty One, with whom nothing is impossible.
2. In the promises made. I will hear. Let them be encouraged to continue in prayer. I will not forsake them. Have courage, then, fainting soul!
3. Those who continue trusting shall certainly be consoled (Isa. 41:18; Psa. 34:6; Psa. 30:8-11).
APPLICATION.
1. Most men know but little of spiritual troubles. These are not to be envied. Let them seek to know their spiritual wants and obey Christs gracious invitation (Joh. 7:37-38; Rev. 22:17).
2. Let those who are fainting under their troubles believe that none ever waited upon God in vain. From these promises, as from wells of salvation, you may draw water with joy (Psa. 36:8; Psa. 16:11).C. Simeon, M.A.: Skeletons, pp. 318321).
The poor and needy must ever command the sympathy of those more favourably situated. They will probably never cease to exist. The text primarily encourages the captive Jews in Babylon. But it also represents all human need and Divine help.
I. THE EXIGENCY.
The poor and the needy seek water, and there is none, and their tongue faileth them for thirst. It is the dryness of the sandy desert which produces distressing thirst. The traveller seeks water in vain. His throat becomes dry; his tongue is disinclined to speech; he sees only a miserable death before him. It is a picture of suffering, destitution, and necessity.
The distress may arise from external causes, as bodily disease or pecuniary privation. Or it may be entirely in the mind. All suffering is really there. It is a matter of personal consciousness. The onlooker may see no adequate cause. Yet the sufferer feels. You look at the outside of a splendid house, and it seems to you that no deep sorrow can be there. Yet within there may be anxieties and cares which make the owner indifferent to his splendid surroundings; and in many cases there is biting poverty and want which cannot be revealed.
The temptations of such a time are serious (Job. 1:9; Job. 2:9).
1. Impatience. The sufferer does not readily submit to his impoverishment. His spirit may be that which says, Not Thy will, but mine be done, rather than the Saviours prayer in Gethsemane.
2. Complaining. When privation presses we are tempted to assume that we are wiser than our Father, and therefore to withdraw our trust and criticise His plans.
3. Despair. And when faith and hope are displaced by despair, there will be prayerlessness. We shall ask, What profit shall we have if we pray unto Him? There will be sinfulness. Many plunge into sin to rid themselves of care. There will be recklessness. The temptation is to say, Things cannot be worse, and can never be better, therefore we may as well lie down and discontinue effort. Some imagine they escape by terminating their lives.
II. THE CRY.
Better than yielding to such temptation is to cry to the Lord when poverty and sorrow appear. It is here supposed that Gods people do so. It is their privilege and duty to lay all their sorrows before Him and to leave them with Him, as children entirely dependent on their fathers (H. E. I. 176178).
III. THE PROMISE.
Two things are promised.
1. Divine attentiveness. He is not unmindful, even though He may seem so. He listens for and listens to the cry of distress. I, the Lord, will hear them. He heard Hagar in the wilderness (Gen. 21:17). He heard Israel in Egypt (Exo. 3:7). He heard Hezekiah when he spread forth Sennacheribs letter, and when he was sick. He is the hearer of prayer. Thousands of testimonies to this. Your own experience attests it. Can you not say with the Psalmist (Psa. 116:1-5)?
2. Divine helpfulness. I, the God of Jacob, will not forsake them (Heb. 13:5-6). Sad indeed to be forsaken by a friend when trouble and poverty come. God does not forsake. His love is a guarantee. He is the God of Israel. He is our Father in Christ. He is interested in us. His faithfulness is a guarantee. He has bound Himself by the word of promise. Contrary to His nature to fail. His power is a guarantee. Can God furnish a table in the wilderness? Unbelief says it is impossible to overcome this difficulty. But He provided manna in the wilderness and brought water out of the smitten rock. Often by the most unlikely means and in the most unlikely places (Isa. 41:18). Is anything too hard for the Lord?
IV. PRACTICAL APPLICATIONS OF THIS PRECIOUS PROMISE.
1. There may be some one here who is passing through a season of affliction. Gods children sometimes seem to suffer more than others. You need a message that may help to lift up your drooping spirit. Satan may be pressing his advantage through the depression your trouble has caused. Listen to the declaration of the text. Fall back on the simple representations of the Bible. Repair more confidently to the Lord for help.
2. There may be some one to whom this subject applies as to his spiritual impoverishment and necessity. You have recently discovered that you are spiritually poor. Like a merchant who has imagined that he was accumulating a princely fortune, but who makes the discovery that he is insolvent, you have found out that you are a ruined sinner. But you are not content to perish. Your tongue faileth for thirst. You desire salvation. Now, the Lord pities you in your low estate. He has opened a fountain in the wilderness. Jesus died. In His perfect righteousness, His atoning blood, and His quickening Spirit there is all you need. If you seek your restoration in Him, you cannot be disappointed. If your soul is impoverished, go to His fulness. He invites you. His compassionate love ever looks down on weary and footsore and thirsty travellers in the wilderness of this world, with infinite readiness to supply their wants (Isa. 55:1-2; Rev. 22:17).J. Rawlinson.
GODS PROMISE TO THE POOR AND NEEDY
Isa. 41:17-18. When the poor and needy seek water, &c.
In Isa. 41:8 the Lord is declaring the relation in which He stands to His people Israel, and then He proceeds to encourage His people in the prospect of trial and difficulty by an assurance of His presence to strengthen and support them (Isa. 41:10; Isa. 41:14-15). The Lords people are in themselves but feeble; but in the power of God they shall triumph over their most formidable enemies; as a consequence of their triumph, they shall rejoice in the Lord and glory in the Holy One of Israel. Then follows the encouraging language of the text. Consider
I. WHO ARE MEANT BY THE POOR AND NEEDY. Not those who are poor and needy in a temporal sense, but in a spiritual,those who feel themselves to be so in a spiritual sense.
1. The life of the Christian may be compared to a waste and barren wilderness leading from this world to that which is to come. In their journey, the Lords people often feel themselves to be poor and needy, without the cheering presence of their God, destitute of the usual manifestations of His love and the consolations of His Spirit. Water is an emblem frequently employed in Scripture to represent Divine influences, which refresh, gladden, and cleanse the soul, as water does the body. The children of God are sometimes reduced to straits; they seek water, and there is none, and their tongue faileth for thirst. They realise the feeling of David (Psa. 42:1-2).
2. The Lords believing people may be represented as poor and needy when they are anxiously desirous of larger measures of grace and knowledge, increasing holiness and spirituality of mind, more complete superiority to the world with the affections and lusts of the flesh, and a growing conformity to the precepts of the Gospel. Here is the difference between nominal and real Christianity, between the religion of form and outward appearance, and the religion of power and inward experience; between a dead and a living faith. It is impossible to stand still in religion.
II. THE CONSOLATORY PROMISE AFFORDED IN THE TEXT. The Lord assures His people that they shall not be disappointed in the objects of their desire: in their extremity of distress, and when they are almost without hope, He will hear their cry.
1. Prayer, that is, the earnest expression of the desires of the heart, shall never be offered up in vain. He can and will do for His own far more abundantly than they can either ask or think.
2. He is represented as the God of Israel. Israel was taken into covenant relationship with Him; and on condition of their obedience, He engaged to favour them with His constant presence, to preserve them in danger, to protect them from their enemies, and at length to put them in full and undisputed possession of the earthly Canaan. And so it is with the spiritual Israel of God. They stand in covenant relationship with Him as their reconciled Father in Christ Jesus.
III. WHAT ENCOURAGEMENT THERE IS HERE TO PRAYER! God is a God of faithfulness and truth; He will not turn a deaf ear to the supplications of His obedient people (Psa. 50:15; Mat. 7:7). The history of the saints in all ages will bear testimony to the truth of that Scripture, He giveth power to the faint, &c. (Isa. 40:29; Isa. 40:31). Prayer to God, therefore, is, under all circumtances, a great and solemn duty (Luk. 18:1; Php. 4:6; 1Th. 5:17).
CONCLUSION.
1. To the unconcerned about the blesssings of salvation.
(1.) Men can be active enough in the prosecution of their worldly schemes of gain, honour, or advantage; they will take any trouble and submit to any sacrifice; but it is usually quite otherwise in the vastly important business of religion; here all is coldness, apathy, and indifference. But I say unto you, labour not for the meat which perisheth, &c. (Mat. 6:33; Mar. 8:36; Luk. 10:42; Act. 3:19).
(2.) Ignorance of spiritual troubles and necessities is by no means desirable. The pathway to Zion is not always cheered by the sunshine of hope and joy; cloud and tempest will sometimes rest upon it (Act. 14:22). If real religion has its peculiar joys, it is not without its peculiar sorrows.
2. To those who are fainting for want of Divine consolations. Remember, and take encouragement from the thought, that all the promises of God are yea and amen in Christ Jesus (Heb. 10:23; Heb. 13:5; Isa. 49:15-16).Charles Rawlings, B.A.: The Pulpit, vol. xlix. pp. 181184.
The redemption of our souls is precious; it originated alike in our extreme misery and in Gods great mercy (Isa. 59:16). But even the people of God are often reduced to dreadful straits. The ultimate perfection of their natures and the unbounded felicity of their future state are the objects of their firm and delightful hope; but the same Book which reveals what is laid up for them teaches them to expect various troubles and trials by the way (Act. 14:22). Yet under all their troubles they shall be well supported; all their wants well supplied. Isaiah received a commission to minister to the consolation of the saints (Isa. 40:1). The text alone is sufficient to elevate the souls of true believers with good hope and everlasting consolation.
I. THE ACCOUNT HERE GIVEN OF THOSE TO WHOM THE PROMISE IS MADE.
1. Their exigencies are very great. They are poor and needy, and even in want of water. Many of the saints of God have been literally poor. Even when the Lord had brought the seed of Jacob where, generally speaking, there was no lack of anything, it was still His sovereign pleasure that, in the midst of abundance, some should be in want (Deu. 15:11). During the captivity in Babylon the number of such persons must have greatly increased. Under the Christian dispensation, poverty has ever been the lot of many who are dear in Gods sight (Jas. 2:5; 1Co. 1:26-29; Luk. 4:18; Luk. 7:22; Mar. 12:37, &c.) All the rich in faith are still, in one sense, poor, because completely dependent. Knowing and feeling this, they are poor in spirit. Unlike the self-righteous Laodiceans, who boasted of being rich, they are ever ready to acknowledge that they are in themselves wretched and miserable and poor, &c. (Rev. 3:17). To begin with, they found themselves in want of the most essential spiritual blessings; and afterwards, in proportion as they even partially forsook the fountain of living waters, their spiritual necessities became great.
2. Their consequent sufferings are very distressing. The evils of extreme poverty are great, though God supports His people under them, and gives the sanctified use of them. The people of God are not unfrequently subjected to the severest troubles of a temporal kind (Heb. 11:37-38; Heb. 12:6; Heb. 12:11).
3. They earnestly desire and endeavour to obtain relief. They seek water; they cry to the Lord to give it. They who will not work when it is necessary cannot expect to eat when their wants are great. Spiritual supplies are, in every sense, the gift of God; but they are promised only to such as earnestly desire and diligently seek them from Him (chap. Isa. 55:1-3). The case, indeed, appears pitiable, when bread and water are sought and there is none; but faith is only thus put to the test. God has pledged His faithfulness for your ultimate success.
II. THE PROMISE GIVEN FOR THEIR ENCOURAGEMENT. I, the Lord, &c. What is the import of this promise? It implies
1. Great compassion and kindness on the part of the Promise-maker. How tender are His words! Truly in Him compassions flow (Exo. 34:6; Jer. 31:20; Hos. 11:8-9). Not only does He forbear to destroy His people, but He returns to pardon their sins and to load them with benefits (Isa. 66:9; 1Jn. 4:10; Rom. 8:32).
2. That the prayers of Gods people are heard and accepted. I, the Lord, will hear (cf. chap. Isa. 66:2). One of His names is the Hearer of prayer (Psa. 65:2); all who seek shall find (Isa. 45:19); as certainly as they pray shall they be heard (Isa. 58:9); He Says yet more (Isa. 65:24).
3. That all their wants shall be supplied. What else can be meant by the promise, I the Lord will hear? (Psa. 107:6; Psa. 37:19; Joh. 14:13; Php. 4:19). Can anything be too hard for the Lord? He is the God of Israel, who has pledged Himself, both by His covenanted love and faithfulness greatly to bless His people (1Jn. 3:1; Heb. 10:23; 1Sa. 15:29).
4. That the Lord will be immutably gracious to His people. I, the God of Israel, will not forsake them (1Sa. 12:22; Heb. 13:5; Isa. 42:16).
CONCLUSION.
1. Let not the people of God be discouraged and impatient, though their circumstances be low and their distresses great.
2. Let all their trust be in the Lord (Isa. 26:4).
3. Let them distinguish themselves as a praying people (Psa. 62:8; Joh. 6:68).
4. Let them walk worthy of His kindness (1Co. 15:58).
5. Let sinners see their misery and their hope (Isa. 29:8; Rev. 22:17).Adam Thompson, D.D.: Outlines, pp. 214220.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(17) When the poor and needy . . .The promise may perhaps take as its starting-point the succour given to the return of the exiles, but it rises rapidly into the region of a higher poetry, in which earthly things are the parables of heavenly, and does not call for a literal fulfilment any more than wines of the lees, of Isa. 25:6.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17, 18. Poor and needy They of the now exiled ones, under the figure of crossing the desert toward Jerusalem and Zion, emblemizing all the dark desert journeyings which the good of this evil world are often called to take; but in which water, free, abundant, and flowing the figure of grace and salvation, and all needed alleviations, to wayfaring ones who humbly trust in God is provided.
Fuente: Whedon’s Commentary on the Old and New Testaments
God’s Future Provision For His People In The Land ( Isa 41:17-20 ).
Isa 41:17
‘The poor and needy seek water, and there is none,
And their tongue fails for thirst.
I, Yahweh, will answer them,
I, the God of Israel, will not forsake them.’
We have already seen the stress on God’s people as a worm and as inconsequential, now they are seen as poor, crushed under the weight of things (see Isa 10:2), and needy, unable to face life’s challenges (see Isa 14:30). They are like those who seek water and cannot find it so that their thirst takes over, and their tongue is parched and useless. The background may be the journey through the wilderness from Egypt when Israel constantly faced shortages of water, but in hot countries shortage of water is always a problem, especially when it was dependent on rain which was not always abundant, and when invasion may well have destroyed their wells. Thus it refers to their present experience and may well be only a general statement from their own experience. But at this time Yahweh will answer them, and the God of Israel will not forsake them (Isa 32:15).
Note that while the stress has been on His people as like Jacob, He Himself is constantly seen to be the God or the Holy One of ‘Israel’. He is not to be looked on by them as the God of the devious Jacob but as the God of the noble Israel (although He is called the Holy One of Jacob in Isa 29:23 in a context where Jacob himself is pictured as watching them).
Isa 41:18-20
‘I will open rivers on the bare heights,
And copious springs in the midst of the valleys.
I will make the wilderness a pool of water,
And the dry land springs of water.
I will plant in the wilderness the cedar,
The acacia tree, and the myrtle, and the oil tree.
I will set in the desert the fir tree,
The pine, and the box tree together.
That they may see, and know, and consider,
And understand together,
That the hand of Yahweh has done this,
And the Holy One of Israel has created it.’
When His people are in want He will make copious provision for them wherever they may be. The bare heights will become full of water, the valleys full of copious springs, even in the desert and wilderness areas there will be oases and springs. And in those areas abundant trees will grow, provision for God’s people to rest under and find shade. (None of these trees would be well known in Babylon, for Babylon was short of trees. They are trees of Palestine, even if identification is uncertain. They were not uncertain to the early reader because he knew the trees. Thus the writer is in Palestine). And the wonder of it is that they will all be found together. This is fruitfulness indeed, a most unusual situation demonstrating the creative power of the One Who has done it.
And the purpose of it all is that His people might thoroughly know Who and What God is. That they might see in it all, the hand of Yahweh. That they might be aware of His creative power. This reminds us that if we are His all our experiences have this purpose, that we might learn of Him and know Him more deeply.
This picture is the exact opposite of those which depict God’s judgment on the nations. Then the trees are hewn down (Isa 10:33-34), the streams dry up and the land becomes desert (Isa 34:9-10; Psa 107:33-34). This thus has in mind the final blessing, as well as God’s provision and protection along the way.
Fuente: Commentary Series on the Bible by Peter Pett
Isa 41:17-20. When the poor and needy seek water Here, according to my hypothesis, says Vitringa, is described the state of the afflicted Christian church, after its happy beginning; particularly under Nero, who was the first public persecutor of the Christians. After the Israelites had departed from Egypt, and passed the Red Sea, wandering three days in the desert, they were in great want of water, wherewith God miraculously supplied them. Such was the case of the first Christian church: separated from the communion of the Roman empire, and of corrupt Judaism, that spiritual Egypt, they soon became exposed to a variety of evils and inconveniences, like the Jews after they had left Egypt. Alienated from the communion of Pagans and Jews, they seemed, as it were, about to perish in the wilderness; as the Israelites feared after they had departed from Egypt. And as the Red Sea was first presented to the Israelites, and seemed with its waves about to swallow them up, so also was it with the first Christians at the period alluded to; I mean the bloody persecution of Nero, which threatened total destruction to Christianity. At this time, it is no wonder that the minds of many were dispirited: in great anxiety and distress, wandering in this desert of the Gentiles, they found no water; that is to say, no comfort from the Roman state, or from the communion of the Jews. They were beset on all sides by enemies; exposed to their hatred, envy, and injuries, after the gate of persecution was once opened upon them. We have a parallel passage, Psa 107:4; Psa 107:43. This, therefore, is the meaning of the phrase, The poor and needy seek water, and there is none; which is not to be taken absolutely, but in a restrained sense; thus, “That they were reduced to such a state, that they could not enjoy the communion of Christ in their assemblies, with that freedom and comfort which they hoped for and wished.” See Psa 63:2. The phrase, their tongue faileth, or is dried up for thirst, denotes the great heat of afflictions which they endured at the period referred to, when God called his church to walk through the fire; ch. Isa 43:2. God promises to these, first, in general, that he would hear their prayers, and would not forsake them; Isa 41:17 and, secondly, that the church should not be destroyed by this and other persecutions, but should be supported by his providence and grace; so that, at length, the whole desert of the Roman empire, in which the church then wandered, thirsty, and persecuted, should be turned into a garden; that is to say, should embrace the Christian religion; and an abundance of believers should bring forth spiritual fruits. The prophet subjoins the effect of this work of grace, Isa 41:20.; which should be, an universal acknowledgment, that this work of changing the Roman empire into the church and garden of God, was the work of the Almighty. And who indeed can look at the completion of this prophesy in the conversion of Pagan Rome, without acknowledging that the hand of the Lord hath done this? See Vitringa.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 927
CONSOLATION FOR THE DESPONDING
Isa 41:17-18. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water.
THE word of God is an inexhaustible source of instruction and comfort: there are passages in it suited to persons in all states and conditions; but it is calculated more especially for the afflicted and contrite. The passage before us is peculiarly adapted to a desponding soul [Note: God, in ver. 8. reminds his people of his relation to them; assures them of his presence, and promises them strength, ver. 10; victory, ver. 14, 15. (thou, a worm, shall thresh the mountains;) and triumph, ver. 16. Not that they are to expect a continued series of prosperity: they may be reduced to great straits; but in their lowest state they shall still have ground for the richest consolation.]: in its primary sense it is an encouragement to the Jews to trust in God; in its spiritual meaning it extends to the Church of God in all ages.
I.
An afflicted case described
The people of God are for the most part in a low and afflicted state
[All men, if they knew their state, are indeed poor and needy: but the generality think themselves rich and increased with goods. Gods people, however, feel their poverty and need. They are deeply sensible how destitute they are of wisdom, strength, &c.]
They ardently desire to be endued with holiness and comfort
[Water, as having a cleansing and refreshing quality, may well be understood to mean holiness and comfort; and these are the chief objects of a Christians pursuit. They long to be delivered from the body of sin and death. They desire to be walking always in the light of Gods countenance. They leave no means untried for the accomplishing of their wishes.]
But they often seem to be labouring in vain; they seek water, and find none
[They strive for victory, but the conflict remains: corruptions still at times harass and defile their souls; deadness and darkness still occasionally return upon them; and the blessedness they pant after seems as distant as ever.]
Their frequent disappointments create much dejection of mind; their tongue faileth, &c.
[Hope deferred maketh their heart sick. They faint, as a traveller after a long and fruitless search for water. They begin to conclude that God will not hear their prayers. They fear that he has forsaken and forgotten them. Such diligence, disappointment, and despondency were not unknown to David [Note: Psa 42:1-3; Psa 42:7; Psa 42:9 and Psa 88:1; Psa 88:3; Psa 88:6-7; Psa 88:14.].]
But in the text we have,
II.
Suitable consolation administered
A desponding person could not dictate more suitable matter of consolation. The character here given of God is not without great force
[The desponding person thinks his case too hard to be remedied, and his sins too heinous to be forgiven. He is here reminded what a God he has to deal with. God is the Lord and with whom nothing is impossible [Note: Jer 32:27.], whose mercy is infinite [Note: Exo 34:6.], whose love is unchangeable [Note: Mal 3:6.]. He is the God of Israel [Note: This title is very significant: it is as though God laid Remember my servant Jacob, to what a distressing state he was reduced, how he wrestled with me all night in prayer, and yet did not prevail: remember, how I made as though I would leave him; yea, how I lamed him, and thus apparently increased his calamity. But he would not let me go, unless I blessed him. I therefore not only blessed him, but changed his name, and conferred a singular honour upon him by calling my church after his name. Thus did I shew myself his God; and thus will I be, yea, thus I am the God of all who call upon me after his example. Or perhaps it refers rather to Exo 17:1-6. where his supplying of Israel with water is mentioned.], who, however long he may try his people, will certainly bless them at last. Thus do these titles of God justify that consoling declaration [Note: Lam 3:32.].]
The promises here made by God are exactly suited to the case [Note: The subject of the souls complaint is the very subject of Gods promise. The soul laments God will not hear me; he has utterly forsaken me; it is absurd for me to cherish a hope; I might as soon expect to find rivers on a lofty mountain, as to possess grace and peace in my soul.]
[I will hear: what an encouragement to continue in prayer! I will not forsake thee: what can the fainting soul desire more [Note: Here is a particular reference to the promise made to Jacob, Gen 28:15. which he afterwards pleaded with God, Gen 32:12 and which is renewed to us, Heb 13:5.]? The most discouraging circumstances shall be no bar to my favours. Apparent impossibilities shall be surmounted by me [Note: Though the heart be as a dry and barren wilderness, it shall be refreshed, I will open rivers in high places.]. Nor shall my communications to you be either small or transient [Note: They shall be plenteous as pools and rivers, und incessant as springs and fountains.].]
Every one who relies on these promises shall experience consolation from them
[David bears his testimony that his cries were not in vain [Note: Psa 34:6.]; and all who plead like him, shall find reason to make his acknowledgments [Note: Psa 30:8-11.].]
Address
1.
Those who are unconcerned about the blessings of salvation
[The generality know but little of spiritual troubles; but their exemption from them is by no means to be desired. They at the same time have no interest in these precious promises: they taste not the rich consolations of the Gospel; and how will their tongue fail for thirst in the eternal world! Let all then seek to know their spiritual wants. Let them obey the invitation of our blessed Lord [Note: Joh 7:37-38.]. Let them take encouragement from that gracious offer [Note: Rev 22:17.].]
2.
Those who are fainting for want of them
[Many, eminently pious, have been in your state, but none ever waited upon God in vain. These promises cannot possibly fail of being accomplished. From them, as from wells of salvation, you may draw water with joy. They shall certainly be fulfilled to you, both here [Note: Psa 36:8.], and for ever [Note: Psa 16:11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Now, Reader, having given to our glorious Head the honour due unto his holy name, in having beheld him as the individual Person spoken to, in the promises before; we shall now be the better prepared, through grace, to enter into the proper enjoyment of these sweet promises which here follow, and which, if we are Christ’s, are all our own: 1Co 3:21-23 ; Gal 3:29 . And here again remark, that as all the former promises were made to one certain person, even to the worm Jacob; so here they are all made to many, even to all who are poor and needy, who seek water, and there is none, and their tongue faileth for thirst. Mark, I pray you, the striking difference in the persons spoken to; and, I think under divine teaching, it will be impossible but to see Christ in the one, and his people in the other. And do not overlook the Father’s love in all, and the many, many blessed things here promised, which, when spiritually interpreted, are most full and blessed indeed. For what are the rivers here spoken of, but rivers of grace? And what is the wilderness, but the barren, dry, and lifeless state of our poor fallen nature? And oh, how truly blessed is it, when we see Jehovah’s hand in all, and acknowledge him all! Eph 1:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 41:17 [When] the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.
Ver. 17. When the poor. ] When such as are “poor in spirit,” sensible of their utter indigence, shall blessedly hunger and thirst after righteousness, showing themselves restless and insatiated without it.
And there is none.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 41:17-20
17The afflicted and needy are seeking water, but there is none,
And their tongue is parched with thirst;
I, the LORD, will answer them Myself,
As the God of Israel I will not forsake them.
18I will open rivers on the bare heights
And springs in the midst of the valleys;
I will make the wilderness a pool of water
And the dry land fountains of water.
19I will put the cedar in the wilderness,
The acacia and the myrtle and the olive tree;
I will place the juniper in the desert
Together with the box tree and the cypress,
20That they may see and recognize,
And consider and gain insight as well,
That the hand of the LORD has done this,
And the Holy One of Israel has created it.
Isa 41:17-20 These verses reflect God’s presence and blessing which bring abundance in nature (cf. Deuteronomy 27).
Isa 41:19 For a good resource for identifying ancient plants and animals see UBS Fauna and Flora of the Bible.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
poor = wretched. Hebrew. ‘anah. See note on Pro 6:11.
faileth. See note on Isa 19:5.
hear = answer.
the God of Israel. See note on Isa 29:23.
forsake. See note on Isa 1:4.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 41:17-20
Isa 41:17-20
“The poor and needy seek water, and there is none, and their tongue faileth for thirst; I Jehovah will answer them, I, the God of Israel, will not forsake them. I will open the rivers on the bare heights, and fountains in the midst of the valleys; I will make the wilderness a pool of water, and the dry land springs of water. I will put in the wilderness the cedar, the acacia, and the myrtle, and the oil-tree; I will set in the desert the fir-tree, the pine, and the box-tree together: that they may see, and know, and understand together, that the hand of Jehovah hath done this, and the Holy One of Israel hath created it.”
Isaiah had just prophesied that the captivity would be in Babylon; and every Israelite knew where Babylon was located and that the passage from Babylon back to Canaan was possible only by transversing what was, to all practical purposes, a nearly impassable desert. The promise that Judah should indeed return to Palestine seemed like an utter impossibility. “These verses, Isaiah 41:17-20, seek to remedy the exiles’ fears about the difficulties of the journey home. The God who had long ago supplied all the needs of Israel in the wilderness of Sinai would work even greater miracles now,” that is, when the time arrived when God would bring them home.
Isa 41:17-20 WATER IN THE WILDERNESS: Isaiah describes the destitution of the covenant people under another figure. They are poor and needy seeking water and there is none. They appear to be helpless and hopeless. We think this applies to their spiritual destitution. At no time has God ever physically watered all the wastelands of Palestine. This passage undoubtedly refers to the spiritual water of life to be supplied by the Messiah (cf. John 4 and John 7). This passage is parallel to Isaiah, chapter 35 (see our comments there). The point is that God is going to completely reverse their spiritual situation from destitution to abundance. Edward J. Young comments: The emphasis upon water and trees had also been found in the account of Eden in Genesis 3. Through the entrance of sin into the world, however, the garden was forfeited, and man entered a world where thorns and thistles would grow and he would labor by the sweat of his brow. In picturing the future age of blessing, the eschatological period when the restoration will occur, Isaiah uses the combined figures of water and trees. It is as though a bit of heaven had come down to earth; and indeed, those who one day will be blessed of these rivers and these trees are in the heavenlies in Christ Jesus. And the objective for all this spiritual regeneration is to bring glory to the Holy One of Israel who shall do it. Israel, the worm, the poor and needy, is incapable of changing its despicable condition. God will, by His grace, send His Servant the Messiah to create the new order. Isaiahs contemporaries are called upon to believe the Lords promise and wait upon Him in faith.
Fuente: Old and New Testaments Restoration Commentary
What the Lords Hand Does for the Needy
Isa 41:17-29
Life is not easy for any of us, if we regard external conditions only; but directly we learn the divine secret, rivers flow from bare heights, fountains arise in sterile valleys, and the desert blooms like the forest-glade. To the ordinary eye there might appear no outward change in the forbidding circumstance; but faiths eye always beholds a very paradise of beauty where other eyes see only straitened circumstances and a trying lot.
Once again our minds are brought back to the great convocation announced in the opening verses of the chapter. The idols are asked to say or do something to prove that they are divine. See Isa 41:21-23. There is no response; with the result that a crushing verdict is passed on them as recorded in Isa 41:24. On the other hand, the prophet of the Lord is prepared with His predictions of Cyrus the one from the East, (see Isa 41:2 and Isa 44:28) which would be fulfilled before that generation had passed away. Let us give heed to the sure word of prophecy, as unto a light that shineth in a dark place, 2Pe 1:19.
Fuente: F.B. Meyer’s Through the Bible Commentary
the poor: Isa 61:1, Isa 66:2, Psa 68:9, Psa 68:10, Psa 72:12, Psa 72:13, Psa 102:16, Psa 102:17, Mat 5:3
seek: Isa 55:1, Exo 17:3, Exo 17:6, Psa 42:2, Psa 63:1, Psa 63:2, Amo 8:11-13, Mat 5:6, Joh 4:10-15, Joh 7:37-39, Rev 21:6, Rev 22:17
their tongue: Psa 22:15, Lam 4:4, Luk 16:24
I the Lord: Isa 30:19, Jdg 15:18, Jdg 15:19, Psa 34:6, Psa 50:15, Psa 102:17, Psa 107:5, Psa 107:6, 2Co 12:9
I the God: Isa 42:16, Gen 28:15, Psa 94:14, Heb 13:5, Heb 13:6
Reciprocal: Gen 24:17 – water of Num 20:8 – bring forth Num 21:16 – Gather Jdg 4:19 – Give me Jdg 6:13 – forsaken us 1Sa 12:22 – the Lord 2Sa 23:15 – longed 1Ki 8:26 – And now 1Ki 17:8 – the word 2Ki 3:17 – Ye shall not 2Ki 19:15 – O Lord God 1Ch 4:10 – the God 2Ch 6:17 – O Lord Neh 9:20 – gavest Est 6:1 – that night Job 20:17 – the rivers Psa 40:17 – I am poor Psa 107:35 – turneth Psa 137:6 – let my tongue Psa 141:8 – leave not my soul destitute Isa 29:19 – the poor Isa 35:6 – for Isa 43:20 – to give Isa 44:3 – pour water Isa 48:21 – they thirsted Jer 31:9 – I will Eze 36:10 – I will Eze 47:8 – and go down Joe 3:18 – and all Amo 4:8 – two Amo 8:13 – General Zec 10:6 – for I am Zec 14:8 – in summer Mar 15:34 – why Luk 11:24 – dry 1Co 12:13 – to drink Rev 7:16 – hunger
Fuente: The Treasury of Scripture Knowledge
THE SYMPATHY OF GOD
When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them.
Isa 41:17
I. We have the sympathy and help of God before we are conscious of our need of them.
II. We have that same sympathy and help to enjoy, when from sense of need we begin to seek them.
III. Still more richly are they ours when we are too low, too weak to seek for them.
IV. We may expect the sympathy and help of God from most unlikely sources.
Fuente: Church Pulpit Commentary
Isa 41:17-20. When the poor and needy seek water, &c. When my poor people are come to the greatest extremity of danger and misery, then will I appear for their relief. I will open rivers in high places Upon the hills and mountains, where, by the course of nature, there are no rivers; and fountains in the midst of valleys Or, in the valleys, namely, in such of them as are not well watered. I will make the wilderness a pool of water, &c. Those people who are like a dry and barren wilderness, I will abundantly water with my blessings, and make them fruitful: which may be understood either of the Jews, who were in a wilderness condition, till God brought them out of it; or of the Gentiles converted to the true religion under the gospel. I will plant in the wilderness the cedar, the myrtle, &c. Trees which are both useful and pleasant to the eye, and affording a good shadow to the traveller. But what particular trees the Hebrew words here used signify is not certainly known. That they may see Or, that men may see: that all that see this wonderful change may consider it, and acknowledge that the hand of the Lord hath done this That it is the work of God. The many wonderful steps by which the restoration of the Jewish nation shall be brought about, will convince all considering persons that it is the work of God; and his power will still more undeniably discover itself in the propagation of the gospel, and the enlightening of those who sit in darkness with the saving truth of it. Lowth.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 41:17-20. Yahweh will Provide Miraculous Water and Shade in the Desert for the Returning Exiles.This continues Isa 41:10. It perhaps combines metaphor with a more literal meaning, and it must be confessed that the reference to the return through the desert is not obvious. The vindicating hand of Yahweh will so wonderfully meet the needs of His people on their homeward way that the nationsprobably the subject in Isa 41:20will recognise in the miracle the power of Israels God.
Isa 41:19. The kinds of tree named are not certainly identified (cf. mg.).
Fuente: Peake’s Commentary on the Bible
41:17 [When] {o} the poor and needy seek water, and [there is] none, [and] their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them.
(o) That is, they who will be afflicted in the captivity of Babylon.
Fuente: Geneva Bible Notes
A third picture unfolds. It is of Israel thirsting in the wilderness. The Lord promised to answer the prayers of His crushed and helpless people for their need Himself. He promised to come to their aid and not forsake them because He is their God.