Exegetical and Hermeneutical Commentary of Isaiah 43:16
Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
16. Thus saith the Lord ] The oracle itself begins at Isa 43:18; it is prefaced in Isa 43:16 f. by a vivid description of the mighty power of Jehovah, as illustrated once for all at the crossing of the Red Sea (Exodus 14 f.).
in the mighty waters ] Cf. Neh 9:11.
Fuente: The Cambridge Bible for Schools and Colleges
16 21. The sequel to the overthrow of Babylon is the deliverance of Israel, the method of which is compared with the greatest miracle in Israel’s past history, the exodus from Egypt.
Fuente: The Cambridge Bible for Schools and Colleges
Thus saith the Lord – This verse contains a reference to the deliverance from Egyptian servitude – the great storehouse of argument and illustration with the sacred writers; the standing demonstration of Gods merciful interposition in behalf of their nation, and proof that he was their God.
Which maketh – Whose characteristic it is to open a path of safety for his people even when deep and rapid floods are before them The standing roof of this which undoubtedly the prophet had in his eye, was the deliverance from Egypt. Still, I think, he did not mean to refer to that alone, but to that as an illustration of what God was, and had ever been to his people.
A way in the sea – Referring to the path made through the waters of the Red Sea when the children of Israel were permitted to go on dry ground.
Fuente: Albert Barnes’ Notes on the Bible
Who as he formerly made a pathway for his people through the Red Sea, so he will in no less wonderful manner remove all impediments or difficulties out of the way of his people, when they return from Babylon.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16, 17. Allusion to thedeliverance of Israel and overthrow of Pharaoh in the Red Sea, thestanding illustration of God’s unchanging character towards Hispeople (Exo 14:21; Exo 14:22;Exo 14:27; Exo 14:28).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, which maketh a way in the sea,…. Who did make a way in the Red sea, when he led Israel through it as on dry land; this, with what follows, is observed to encourage the faith of the Lord’s people in the performance of what he had promised, to bring them out of Babylon; for he that had done this, and the rest that are mentioned, could easily remove all difficulties that lay in the way of their deliverance:
and a path in the mighty waters; either of the Red sea, or it may be of Jordan; through which the Israelites passed into the land of Canaan.
Fuente: John Gill’s Exposition of the Entire Bible
There now follows a second field of the picture of redemption; and the expression “for your sake” is expounded in Isa 43:16-21: “Thus saith Jehovah, who giveth a road through the sea, and a path through tumultuous waters; who bringeth out chariot and horse, army and hero; they lie down together, they never rise: they have flickered away, extinguished like a wick. Remember not things of olden time, nor meditate upon those of earlier times! Behold, I work out a new thing: will ye not live to see it? Yea, I make a road through the desert, and streams through solitudes. The beast of the field will praise me, wild dogs and ostriches: for I give water in the desert, streams in solitude, to give drink to my people, my chosen. The people that I formed for myself, they shall show forth my praise.” What Jehovah really says commences in Isa 43:18. Then in between He is described as Redeemer out of Egypt; for the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon. The participles must not be rendered qui dedit , eduxit ; but from the mighty act of Jehovah in olden time general attributes are deduced: He who makes a road in the sea, as He once showed. The sea with the tumultuous waters is the Red Sea (Neh 9:11); izzuz , which rhymes with vasus , is a concrete, as in Psa 24:8, the army with the heroes at its head. The expression “bringeth out,” etc., is not followed by “and suddenly destroys them,” but we are transported at once into the very midst of the scenes of destruction. shows them to us entering upon the sleep of death, in which they lie without hope (Isa 26:14). The close ( kappishtah khabhu ) is iambic, as in Jdg 5:27. The admonition in Isa 43:18 does not commend utter forgetfulness and disregard (see Isa 66:9); but that henceforth they are to look forwards rather than backward. The new thing which Jehovah is in the process of working out eclipses the old, and deserves a more undivided and prolonged attention. Of this new thing it is affirmed, “even now it sprouts up;” whereas in Isa 42:9, even in the domain of the future, a distinction was drawn between “the former things” and “new things,” and it could be affirmed of the latter that they were not yet sprouting up. In the passage before us the entire work of God in the new time is called c hadashah (new), and is placed in contrast with the ri ‘ shonoth , or occurrences of the olden time; so that as the first part of this new thing had already taken place (Isa 42:9), and there was only the last part still to come, it might very well be affirmed of the latter, that it was even now sprouting up (not already, which may indeed also mean, but as in Isa 48:7). In connection with this, (a verbal form with the suffix, as in Jer 13:17, with kametz in the syllable before the tone, as in Isa 6:9; Isa 47:11, in pause) does not mean, “Will ye then not regard it,” as Ewald, Umbreit, and others render it; but, “shall ye not, i.e., assuredly ye will, experience it.” The substance of the c hadashah (the new thing) is unfolded in Isa 43:19. It enfolds a rich fulness of wonders: affirming that, among other things, Jehovah will do this one very especially. He transforms the pathless, waterless desert, that His chosen one, the people of God, may be able to go through in safety, and without fainting. And the benefits of this miracle of divine grace reach the animal world as well, so that their joyful cries are an unconscious praise of Jehovah. (On the names of the animals, see Khler on Mal 1:3.) In this we can recognise the prophet, who, as we have several times observed since chapter 11 (compare especially Isa 30:23-24; Isa 35:7), has not only a sympathizing heart for the woes of the human race, but also an open ear for the sighs of all creation. He knows that when the sufferings of the people of God shall be brought to an end, the sufferings of creation will also terminate; for humanity is the heart of the universe, and the people of God (understanding by this the people of God according to the Spirit) are the heart of humanity. In v. 21 the promise is brought to a general close: the people that ( zu personal and relative, as in Isa 42:24)
(Note: The pointing connects with m akkeph , so that the rendering would be, “The people there I have formed for myself;” but according to our view, should be accented with yethib , and zu with m unach . In just the same way, zu is connected with the previous noun as a demonstrative, by means of m akkeph , in Exo 15:13, Exo 15:16; Psa 9:16; Psa 62:12; Psa 142:4; Psa 143:8, and by means of a subsidiary accent in Psa 10:2; Psa 12:8. The idea which underlies Isa 42:24 appears to be, “This is the retribution that we have met with from him.”’ But in none of these can we be bound by the punctuation.)
I have formed for myself will have richly to relate how I glorified myself in them.
Fuente: Keil & Delitzsch Commentary on the Old Testament
16. Thus saith Jehovah. He again repeats and confirms what was otherwise incredible; and, in order that this confirmation may have greater weight, he personates God himself.
Who maketh a way in the sea. He reminds them of former benefits, that, having experienced his power and kindness, they may believe that he will not be less gracious for the future, nor less powerful to deliver them. As if he had said, “The Lord who speaks will actually shew how vast is the greatness of his power. Your fathers experienced it, and you will not experience it the less.” Now, we are ungrateful to God, if former benefits do not lead us to entertain hope for the future; and especially when he intended to give a sure and striking proof of continual favor towards us. He brought the Jews out of Egypt on the express condition, that the deliverance which was accomplished should never be forgotten. (Exo 13:9.)
The Prophet therefore represents God as actually present, and declares that he is the same God who surmounted every obstacle by his power, that he might be the Redeemer of his people. At that time he opened up a way through the sea, (Exo 14:21,) and afterwards through the mighty waters, that is, through Jordan, which the Lord dried up, though it was running very rapidly. (Jos 3:16.) And these prodigious miracles he expressly relates, because they might think that their return to Judea was closed up, and that all that was promised concerning it was fabulous.
Fuente: Calvin’s Complete Commentary
(16) Which maketh a way in the sea . . .A distinct echo of Exo. 14:16 and Psa. 77:19. The return from Babylon is to be as a second Exodus from another house of bondage. In the one, as in the other, the horse and his rider are to be thrown into the sea.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16, 17. A way in the sea a path in the mighty waters The Lord is to do here similarly to his doing at the Red Sea, in the exodus. And a similar destruction as at the Red Sea is likely to occur in the case of fleeing ones from Babylon. Then the pursuers were, here the pursued are, destroyed.
Fuente: Whedon’s Commentary on the Old and New Testaments
Isa 43:16-17. Thus saith the Lord The prophet in these words confirms what he had advanced respecting the deliverance from Babylon, by the former deliverance which God had wrought for his people from Egypt; thus, from the view of the past, strengthening the faith and hope of believers in what was to come. Some, however, suppose that these words are a kind of preface to the following period, in which the new work of grace is foretold.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is worth observing how often, under the Old Testament dispensation, the Lord reminds the Church of that wonderful deliverance which he wrought in Egypt, and at the Red Sea, by way of teaching the people, in the review of past mercies, to be looking for renewed manifestations; Mic 6:4-5 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 43:16 Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters;
Ver. 16. Which maketh a way in the sea. ] Or, That made a way in the sea, &c. – sc., When your fathers came out of Egypt. Why, then, should you doubt about deliverance?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
maketh a way in the sea. Reference to Pentateuch (Exo 14:16, Exo 14:21, Exo 14:22. Psa 77:19).
Fuente: Companion Bible Notes, Appendices and Graphics
maketh: Isa 43:2, Isa 11:15, Isa 11:16, Isa 51:10, Isa 51:15, Isa 63:11-13, Exo 14:16, Exo 14:21, Exo 14:29, Jos 3:13-16, Neh 9:11, Psa 74:13, Psa 74:14, Psa 77:19, Psa 78:13, Psa 106:9, Psa 114:3-5, Psa 136:13-15, Jer 31:35, Rev 16:12
Reciprocal: Jos 4:23 – which he dried Isa 44:27 – Be dry Isa 48:17 – which leadeth Isa 50:2 – I dry Jer 31:9 – I will
Fuente: The Treasury of Scripture Knowledge
Isa 43:16-17. Which maketh a way in the sea, &c. Who, as he formerly made a way for Israel through the Red sea, will, in a no less wonderful manner, remove all impediments out of the way of his people when they return from Babylon. Which bringeth forth Or, rather, who brought forth, the chariots, &c. That is, Pharaoh and his chariots, horses, and army. They shall lie down, &c. They lay down together In the bottom of the sea, whence they never rose again to molest the Israelites. They are quenched as tow As the wick of a candle is extinguished when it is put into water.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
43:16 Thus saith the LORD, who maketh a way in {p} the sea, and a path in the mighty {q} waters;
(p) When he delivered Israel from Pharaoh, Exo 14:22 .
(q) When the Israelites passed through Jordan, Jos 3:17 .
Fuente: Geneva Bible Notes
The prophet gave an unusually long description of the Giver of the promise to follow (Isa 43:18-21) because of the unusual content of the promise. The One giving the prediction was the One who in power, love, and faithfulness had delivered His people from Egypt in the Exodus. His destruction of the Egyptian adversary had been final.