Exegetical and Hermeneutical Commentary of Isaiah 51:10
[Art] thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
10. the great deep ] (Gen 7:11; Amo 7:4; Psa 36:6) is the primeval ocean of Gen 1:2, out of which the dry land appeared. The Hebrew ( thm) is connected etymologically with Timat, the name of the Chaos-monster in the Babylonian creation tablets.
a way for the ransomed to pass over ] The reference to the Exodus is here unmistakeable. The transition is explained by the fact that every exhibition of Jehovah’s power over the sea was regarded as a repetition on a smaller scale of the original miracle of creation. Both alike are illustrations of what the “arm of the Lord” can do, and of the great miracle of redemption to which the prophet looks forward.
Fuente: The Cambridge Bible for Schools and Colleges
Art thou not it – Art thou not still the same? The ground of the appeal is, that the same arm that dried up the sea, and made a path for the Jewish people, was still able to interpose and rescue them.
Which hath dried the sea – The Red Sea when the children of Israel passed over Exo 14:21. This is the common illustration to which the Hebrew prophets and poets appeal, when they wish to refer to the interposition of God in favor of their nation (compare Ps. 105; see the notes at Isa 43:16).
For the ransomed to pass over – Those who had been ransomed from Egypt. The word rendered ransomed is that which is commonly rendered redeemed. The argument in this verse is, that he who had overcome all the obstacles in the way of their deliverance from Egypt, was able also to overcome all the obstacles in the way of their deliverance from Babylon; and that he who had thus interposed might be expected again to manifest his mercy, and save them again from oppression. The principle involved in the argument is as applicable now as it was then. All Gods past interpositious – and especially the great and wonderful interposition when be gave his Son for his church – constitute an argument that be will still continue to regard the interests of his people, and will interpose in their behalf and save them.
Fuente: Albert Barnes’ Notes on the Bible
Art thou not it which hath dried the sea? art not thou the same God, and as potent now as then thou wast?
For the ransomed; for thy people, whom thou didst redeem and bring out of Egypt.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. itthe arm.
Art not Thou the sameAlmighty power that . . . ? dried the seathe Red Sea (Isa 43:16;Exo 14:21).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Art thou not it which hath dried the sea, the waters of the great deep,…. That is, the Red sea, and the deep waters of it; as it did, by causing a strong east wind to blow, which drove the sea back, and made it a dry land, in the midst of which the children of Israel walked as on dry land, Ex 14:21 and the same arm and mighty power can and will dry up the waters of the river Euphrates, to prepare the way of the kings of the east, Re 16:12:
that hath made the depths of the sea a way for the ransomed to pass over? divided the waters of the sea, made a path through them for the Israelites that were redeemed out of Egyptian bondage and slavery, to pass over, and so to go to Canaan’s land.
Fuente: John Gill’s Exposition of the Entire Bible
10. Which dried up the sea. Though Isaiah does not relate all the miracles which God performed when he brought out his people from the bondage of Egypt, yet he intended to include in a few words all that are related by Moses, that the Jews, having been briefly addressed, might consider the various ways in which the Lord had demonstrated his power. The drying up of the Red Sea is mentioned, not only on account of the extraordinary excellence of the miracle, but because the numerous miracles which preceeded it were directed to this end, that the people, rescued from unjust violence and tyranny, might pass into the promised land. Accordingly, the Prophet expressly mentions that a way was opened up for the redeemed. From this example we ought to consider what God will be to us, so as to draw this conclusion, that in future God will always be like himself, as is evident from the context.
Fuente: Calvin’s Complete Commentary
Isa 51:10 [Art] thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?
Ver. 10. Art not thou it which hath dried the sea? ] And canst not thou do as much again for thy poor people? This is an excellent way of arguing with God in prayer – viz., from his ancient acts.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
dried the sea. Reference to Pentateuch (Exo 14:29). ransomed = redeemed (by price, or blood). Hebrew. ga’al. Compare Exo 6:6.
Fuente: Companion Bible Notes, Appendices and Graphics
ransomed
Heb. “goel,: Redemp. (Kinsman type). (See Scofield “Isa 59:20”)
Fuente: Scofield Reference Bible Notes
dried: Isa 42:15, Isa 43:16, Isa 50:2, Isa 63:11, Isa 63:12, Exo 14:21, Exo 14:22, Exo 15:13, Psa 74:13
Reciprocal: Exo 14:29 – walked Exo 15:16 – which thou Deu 7:18 – remember Jos 4:22 – General Psa 68:1 – God arise Psa 68:22 – the depths Psa 105:1 – make known Psa 105:43 – with joy Psa 118:15 – the right Psa 135:9 – sent tokens Psa 136:12 – General Psa 148:7 – ye dragons Isa 10:26 – his rod Isa 11:15 – utterly Isa 11:16 – like as it was Isa 35:10 – the ransomed Isa 51:15 – that divided Isa 63:15 – where Mic 2:13 – breaker Nah 1:4 – rebuketh Hab 3:9 – bow Mat 8:25 – and awoke Mar 4:38 – and they Luk 8:23 – he fell Act 7:7 – the nation Heb 11:29 – General
Fuente: The Treasury of Scripture Knowledge
The pagans credited their gods with drying up a sea of material chaos and creating the world in prehistory. Isaiah pointed to God drying up the Red Sea in the historical Exodus as evidence that He could redeem His people again.
". . . the Old Testament insists on setting the rock of history (actual event, actual testimony) under its theology." [Note: Motyer, p. 408.]
Isaiah frequently used the image of God making a way, pathway, or highway for His people so they could enter into the blessings that He had planned for them (cf. Isa 9:1; Isa 11:16; Isa 19:23; Isa 30:11; Isa 30:21; Isa 35:8; Isa 40:3; Isa 42:16; Isa 43:16; Isa 43:19; Isa 48:17; Isa 49:11; Isa 57:14; Isa 62:10). I wonder if this is the origin of the early Christian use of "the way" as a title for Christianity.