Exegetical and Hermeneutical Commentary of Isaiah 48:17
Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the Lord thy God which teacheth thee to profit, which leadeth thee by the way [that] thou shouldest go.
17. The introduction is in the prophet’s usual manner; cf. ch. Isa 41:14, Isa 43:14, Isa 49:7.
which teacheth thee to profit ] i.e. profitably or “for thy profit”; cf. Isa 44:10 (“to no profit”), Isa 47:12.
Fuente: The Cambridge Bible for Schools and Colleges
17 19. If Israel had but known Jehovah as its faithful Guide, and obeyed His commandments, how different would its present condition have been! The short passage has a striking resemblance to Psa 81:13-16, and is of singular beauty and depth of feeling. But the disappointment expressed, that Israel has not attained to righteousness by the keeping of the Divine law, is not altogether natural in this connexion, or in the circumstances in which the prophecy was written. It breathes rather the spirit of a time of depression, when Israel seemed in danger of being “cut off,” and when the faith of the Church was not sustained by the immediate prospect of deliverance. Moreover, the song of triumph in Isa 48:20 f. is the proper sequel (as in every similar instance) of the announcement of deliverance in 12 16 a.; and it will be felt that the obvious and natural connexion is disturbed by a sigh of regret for what might have been. It is with reluctance that one is driven to assign a thought so finely expressed to an interpolator, but a fair interpretation of the spirit of the passage points strongly to that conclusion (so again Duhm and Cheyne).
Fuente: The Cambridge Bible for Schools and Colleges
Thy Redeemer – (see the notes at Isa 41:14; Isa 43:1).
Which teacheth thee to profit – Teaching you what things will most conduce to your welfare. The reference hero is chiefly to the afflictions which they suffered in Babylon.
Which leadeth thee – I am thy conductor and guide. God taught them, as he does his people now, by his Providence, his revealed word, and his Spirit, the way in which they ought to go. It is one of his characteristics that he is the guide and director of his people.
Fuente: Albert Barnes’ Notes on the Bible
Isa 48:17-18
Thus saith the Lord thy Redeemer
The I ams of God and of man
How beautiful and impressive are the I ams of God; so different from the proud and empty boastings clearly discernible in the I ams of man.
We are never nearer to misleading others and deceiving ourselves, than when we utter sentences beginning with I am. For, after all, what are we in ourselves that is worth mentioning? When we yield to the constraint of the Bible and conscience, and come to know something of our own hearts, we shall not dare to speak aloud to those about us; but, like Job, our words will be for God, and into His ears we shall whisper, I am vile. Or, if beneath the influence of the blessed Spirit we come to realise that our nature is changed, then shall we temper our assertion with humility, and, like Paul, say, By the grace of God, I am what I am. Only on Gods lips has the declaration, I am, its full meaning. This is Gods great name. (W. J. Mayers.)
God is what He is for His people
This grand self-assertion of God will increase in its beauty and power for us when we remember that God is not some powerful monarch, isolating Himself from those around Him, withholding succour from the distressed, guidance from the perplexed, relief from the poor, and living only to gratify Himself. What God is He is for His people–as the sun is light for the earth, or the earth nourishment for the crops, or the crops food for the people. How comforting and helpful is the recollection of what God is! In Gods I am the sick man finds his medicine, the poor man his riches, the lonely man his company, the sinner his salvation, the wanderer his hope, the wounded heart its balm, the hungry soul its manna, the fearful one his cordial, the dying one his life, and every glorified one his all. We must go out of ourselves to get real blessing for ourselves; and to whom should we go but to Him, described as the Lord, the Redeemer, the Holy One of Israel? The heart must have a person to love, to lean on, to live for. No doctrine, no idea, no creed can take the place of the person. The language just quoted describes a character peculiar to the Person of Jesus Christ. He is the true Lord, the Redeemer, the Holy One, supreme in all creation, paramount in redemption, having the pre-eminence in holiness. As Lord He rules, as Redeemer He saves, as Holy One He inspires and guides. He claims to be our Lord and God, and in this high station deigns to address us. Nor would we be slow to recognise His claims, but would have our faith to be the echo of His love, while, with Thomas, each one of us says: My Lord and my God. It is indeed Divine love which speaks to us in the text, and makes known to us the good will and pleasure of the great I Am. (W. J.Mayers.)
God, our Teacher and Leader
Learn of Me and Follow Me are two most impressive commands of Jesus Christ.
I. THERE IS AN IMPORTANT RELATION BETWEEN THESE TWO OFFICES OF OUR DIVINE MASTER. Not every teacher is a leader, not every leader a true teacher. Theory and practice are often divorced. Words and works are not always wedded. But in our Lord there is perfection in both teaching and leading. Does Jesus teach us to pray and not to faint? He also leads in this, for He prayed. Does Jesus teach us to glorify God by our good works? He went about doing good. Does our Master teach us to love our enemies and pray for those who despitefully use us? How grandly axe we led by His dying prayer, Father, forgive them. Are we to seek first the kingdom of God, according to His teaching? So, indeed, did He, for it was His meat and drink to do His Fathers will. Would He have us patient under suffering, calm amid reproach, submissive under affliction, and alway resigned? So, indeed, was He. Let the Garden of Gethsemane bear witness.
Let Pilates hall testify. Let Calvary give answer. He truly teaches us to profit, and leads us by the way we should go. These are the two great forces which aid us in the formation of the Christian character and the development of the Christian life. The teaching of our Master is sometimes out of the book of affliction and sorrow. He teaches us our folly, and weakness, and sin; and then leads us into His wisdom, and strength, and holiness. He teaches us in the valley of the shadow that He may lead us to the golden height of Divine light and love. He teaches us by the furnace that He may lead us to the palace. He teaches us by the noon-day heat, and then leads us to the sheltering rock. In multitudes of ways does our Lord teach His people, but ever to the end that He may lead them in the way in which they should go. But for His instructions we should be poor followers. If He beckoned to us in silence we should hardly dare to take a step. But He is not silent, for as He goes before us we can hear His voice. The thought of His instruction encourages us, while His leadership emboldens us.
II. Let us now spend a little while in THE CONTEMPLATION OF THOSE SWEET WORDS, WHICH LEADETH THEE. Here, indeed, is found soul-comfort and strength, such as we all need amid our feebleness and the bewilderment around. It will be well for us to read these words in the light of Scripture thoughts and incidents. How they remind us of God leading His people from the thraldom of Egypt. Only let faiths eye be clear, and the leading pillar will ever be discerned. In the Song of Moses we have a beautiful figure to help us in understanding our Lord s leading. There the mention of the eagles care for her young in fluttering over them as they try to fly, and spreading her wings beneath them to give them confidence, and bearing them on her wings when they are weary, is followed by the declaration,–So the Lord alone did lead them. As we pass on we come to the beautiful poem of the shepherd-king, and we hear his sweet voice singing, He leadeth me beside the still waters. And then we find Davids son putting into the lips of wisdom the words, I lead in the way of righteousness. Let us take another example; now from the prophet Isaiah. There we find this precious promise of our Gods: I will bring the blind by a way that they knew not; I will lead them in paths that they have not known. Is not this what He has done and still does for us? How strengthening, again, is the promise recorded by this same prophet: I will heal him; I will lead him also, and restore comforts unto him; and how soothing the words written for us by Jeremiah: With favours will I lead them; I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble.
III. WHAT SPIRIT SHALL WE MANIFEST IN VIEW OF THIS PRECIOUS TRUTH? Let us take our place by the Psalmist, and with him in a spirit of humility, resignation, trustfulness, and hope, put up these petitions: Psa 5:8; Psa 25:5; Psa 27:11; Psa 31:3; Psa 61:2; Psa 139:24; Psa 143:10. Thus shall we on earth have a true foretaste of the unspeakable rest and blessedness of that sinless place where the Lamb, which is in the midst of the throne, shall lead them, and God shall wipe away all tears from their eyes. (W. J. Mayers.)
Profitable teaching and right leading
I. GOD AS A REDEEMER. The redemption spoken of by Isaiah was temporal in the first place. But he ascends a much higher sphere than that circumscribed by any earthly demand.
1. The captivity of evil; the Babylon of sin. The whole human race is involved in misery as in guilt. The bondage of iniquity is the worst sort of captivity that beings capable of a better life can possibly suffer.
2. The mercy of the Redeemer at work in the city of bondage.
(1) The greater because of our helplessness and need.
(2) The greater because of our sinfulness and unbelief.
(3) Crowned by the maintenance of Gods righteousness with the recovery and perfection of our own. The Gospel is not simply a principle of forgiveness, it is that and something more: it is the power to become holy–the happiness and endlessness of a righteous and godly life.
II. GOD AS A TEACHER. The Gospel is too generally only regarded and valued as a something which adds to our enjoyment. Few Christians even understand the beneficence of discipline.
1. Look at the Gospel as a teacher. The new birth opens the eyes to a new world; it is followed by a new language. Here is the high school of heaven in which the Spirit of God is the principal Teacher.
2. Learning is never easy. There is no royal road to this learning, any more than to mere secular knowledge.
(1) The lessons are harder because we have to unlearn. Satan has had us in his school, where we were as apt to learn as he to teach.
(2) The lessons are harder because we are not diligent. The elements always seem most difficult, because they are so near. If a man always sticks at the elements he is ever in difficulties, yet never makes progress.
(3) The learning is harder because as yet we are not much better than invalids.
3. Yet all the teaching is profitable.
(1) As a correction. Our weakness makes us more humble, and less prone to self-reliance.
(2) As a spiritual development. All these things are made to work together for our highest good.
III. GOD AS A LEADER.
1. The way God would have us go is not always according to our inclination.
(1) The pleasantest way is not necessarily the best.
(2) The fact that we are called to walk in an unpleasant path, so far from proving God s desertion may indicate just the reverse. He may be nearer to us in the cloud than in the sunshine. The wilderness with Him in it is the way to Canaan: no other way, however pleasant, can be safe.
2. The knowledge that it is His way should be enough.
(1) As a reason. For there can be nothing irrational in following Him who is the source and crown of wisdom.
(2) As an incentive. For the voice of His approval should sound both distinctly and pleasantly to our ears. (J. Parrish, B. A.)
Life an education
1. Our life is an education; not a mere probation, or trial of what we are to be and to do, but a training of our lives and characters into as great likeness as is possible to the perfect life and character of God, revealed to us in Christ. It is a great truth, helping us to see many things in their true light; above all, helping us to understand the meaning of our life, and its relation to the will of God. The human father is too often but a deceiving type through which to try to understand the Divine Father. Still, even those who have had least to thank their earthly parents for should be able to rise to the idea, however imperfect, of a wise, righteous, unselfish fatherhood, and to picture to themselves a man who should show these qualities in his relation to his children. And thinking of such an one, could you think of him as content that they should simply go their own way, seek their own pleasure, indulge their own whims, let loose their own tempers and desires, and own no authority, and recognise no purpose in life, and believe in no will higher, more experienced, more just than their own? All that is truest and most useful in the discipline and training which an earthly father, who knows his relation to his family and is faithful to it, bestows on his children, is based on something that is eternal in the heavens, that exists as the true rule of fatherhood in the mind of God the Father. Is it not involved in the very idea that God is our Father that there should be in His mind a design for each of us? And is it not inseparable from such a design that there should be much in it that is not naturally easy and pleasant? The pain has been inevitable because the true end of life has been kept in view, above all temporary and petty objects that lie in the way to that end. The end could not be reached by one ignorant, untrained, undisciplined, unaccustomed to obey or to learn. In the training for the higher life it is not all plain and smooth. Least of all is it so at the beginning. This is the meaning of the strait gate and the narrow way that lead to life. They are strait and narrow, because they lead to life, because they lead us on to a definite purpose of God for us that is not laid down at random, not shaped by chance, but is the result of love and foresight, and must, like all things that are high and good, be worked out not carelessly and easily, but with patience and thought and toil.
2. If we believe in this Divine purpose of our life, if we believe that the object of it is to train us into more perfect union with our Father, to educate us to fill our place as His children in His family, surely it will be our wisdom to try to learn what it is and to fulfil it. How are we to do this? Not through self-will; of that we may be sure.
3. There are two great errors into which those who are failing of Gods plan may have fallen, or be falling. There is the error of being self-confident, impatient of all authority, advice, control, even of such control (a parents, for instance) as is one of Gods own ordinances, one of the abiding bonds of human life, which cannot be broken without the family or the society in which it is broken suffering loss, and at last dissolution. And there is the error of yielding absolutely to some authority (other than a natural authority) to which you submit your own reason and conscience, and for which you resign your own responsibility. We should beware of either of these errors. And lest we fall into them, we should use our reason and our conscience diligently in striving to find out the will of God for us; and if ever it seems hard to find, then there is the refuge of work and of prayer to resort to, until the dawn of light and peace.
4. It is a great thing to trust God; to have faith in Him and in His goodwill and loving purpose for us, really to believe that we are children in His family, and scholars in His school Such faith is the root of strength, hope, patience and courage in human life. (R. H. Story, D. D.)
The souls Guide
(for the New Year):–
1. THE CHARACTERISTICS OF THE GUIDE. He is Jehovah–the Lord our strength; the Cause of all existence, and the Fountain and Source of life. Thus He is mighty to save, and able to conduct His servants through every danger, and deliver them from every foe. He is thy Redeemer, loving thee with an everlasting love. A companion to rescue thee from danger, to take a loving interest in all thy cares and sorrows: One who has chosen thee in the furnace of affliction, that He may make thee all glorious within, and imprint on thee His own likeness. He is the Holy One of Israel, faithful and true, rich, tender, and unfailing in His promises.
II. THE METHODS OF GUIDANCE. Teacheth thee to profit leadeth thee by the way that thou shouldest go. The methods are various and sometimes peculiar, but always full of wisdom. Nothing is ever wanting on the part of the Teacher: if it is necessary for the pupils progress, he will have to submit to the discipline of restraint, and to bear the yoke of adversity.
1. God leads us sometimes by unknown paths, by ways we cannot understand. Joseph, Jacob, Daniel, Elijah. The ways of providence need careful watching to see their fitness and beauty.
2. By gentleness. David could say, Thy gentleness hath made me great,–the Divine condescension had stooped to his frailties and errors. I willguide thee with Mine eye. Not with bit and bridle, nor with the hook in thy nose, as Sennacherib.
3. This guidance is continual. The Guide never relaxes His vigilant care. He will never leave thee,–even unto death He is by thy side. Thus guided we are always safe, right, and happy.
III. THE RESULTS OF ACCEPTING THIS GUIDANCE (verse 18). If ye be willing and obedient, ye shall eat the good of the land. Gods promises are always to character.
1. Peace–that quiet, restful condition of soul which is the heritage of those from whom all painful emotions and all disturbing influences are removed.
2. Righteousness–as the foundation on which character is built, and the element of which it consists. Righteousness . . . as the waves of the sea–so wide in its influence as to cover all the interests of life; so deep as to go down to the deepest places of the heart, and permeate the whole life with its power and beauty. And the peace and righteousness united make life fruitful–so that it abounds in goodness, and the soul at all times and in all places is enabled to fulfil lifes highest duty. (J. Edwards.)
It might have been
These words would be sad from the lips of man, but coming from God they are inexpressibly touching and solemn. They are the cry of a wounded heart. They tell not of the wrath of justice, but of the sorrows of love This may be regarded as implying–
I. GRIEF FOR LOST HOPES. Once there was hope and fair promise. Gods beautiful ideal might be realised. But that is all gone. God only knows what has been lost. He is, so to speak, alone with His sorrow.
II. JUDGMENT FOR NEGLECTED OPPORTUNITIES. God is speaking here in the character of the Redeemer–the Holy One of Israel. He recalls what He had done, and what might and ought to have been the happy results. But the precious opportunities had been abused.
1. Gracious instruction. I am the Lord which teacheth thee to profit.
2. Infallible guidance. Which leadeth thee by the way that thou shouldest go.
3. Holy blessedness. Then had thy peace been as a river, and thy righteousness as the waves of the sea. But the time is past. The glorious vision has faded away for ever. Neglected opportunities bring sure and terrible retribution.
III. EXONERATION FOR NEEDLESS RUIN. Reason, conscience, and the Holy Scriptures combine in testifying that mans ruin is not of chance or fate, far less of God, but exclusively of himself. (W. Forsyth, M. A.)
I am the Lord thy God, which teacheth thee to profit.—
The benefit of afflictions
I. AFFLICTIONS MAY BE MADE PROFITABLE TO THE CHILDREN OF GOD.
1. They may be greatly instrumental in turning off their attention from the world.
2. They may turn off their affections as well as their attention from the captivating objects of the world.
3. They may be of much greater benefit to them by raising their affections to God, the source of all good.
II. GOD IS ABLE TO MAKE AFFLICTIONS PROFITABLE TO HIS CHILDREN.
1. He is able to bring Himself into the view of His afflicted children.
2. He can place their affections as well as attention upon Himself.
III. THIS IS A MATTER OF CONSOLATION TO THEM. Improvement–
1. Since God makes use of afflictions to keep His children near to Him, it appears that they are extremely prone to forsake Him.
2. It appears from the manner in which God instructs and benefits His afflicted children, that they may derive the greatest advantage from their severest sufferings.
3. If God chastises His children for good, then those who are suffered to live in uninterrupted prosperity have reason to fear that they do not belong to the household of faith.
4. If God can make afflictions profitable to His children, then we may justly conclude that He can make them profitable to others.
5. It appears that every person may know whether he belongs to His family or not. Afflictions are peculiar trials of the heart, and give men the best opportunity to determine what is in reality the supreme object of their affections.
6. The afflicted ought to be of a teachable spirit under Divine convictions. (N. Emmons, D. D.)
True profit
It is not only the commercial world which has to make its calculations of profit and loss. All life is made up of profit and loss. If there is not profit, there is loss; if there is not loss, there is profit.
1. I understand the text to mean, not that God teaches us in a profitable way, but that He instructs us how to get the profit in all things; that He gives that faculty, the power to take the good and refuse the evil.
2. Consider how God does teach to profit.
(1) The first thing which God will probably teach, and which we must receive, is a general confidence that there is profit, however imperceptible it may be at the time to us, in the thing which He is sending to us.
(2) This faith given, the next thing that God puts into our hearts is to seek that good; eternal profit, profit both to ourselves and to Him, in that He is glorified in His own work. We are to look for that profit, not on the surface, but in certain deeper, hidden meanings and intentions which lie underneath. Into those deeper meanings God will lead and admit you. But not without three things: a reverent acceptance of His teaching, hard work, and a good life. (J. Vaughan, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Which teacheth thee to profit; which from time to time have made known unto thee, not vain and frivolous things, but all necessary and useful doctrines; which, if believed and observed by thee, would have been infinitely profitable to thee, both for this life and that to come. So that it is not my fault, but thine own, if thou dost not profit.
Which leadeth; which acquainteth thee with thy duty and interest in all the parts and concerns of thy life; so that thou canst not pretend ignorance.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. teacheth . . . to profitbyaffliction, such as the Babylonish captivity, and the presentlong-continued dispersion of Israel (Heb12:10).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, thy Redeemer,…. A character peculiar to Christ, who engaged in covenant to be the Redeemer of his people; was promised and prophesied of as such; and who came into this world for this purpose, and has obtained eternal redemption:
the Holy One of Israel; who came of Israel as man, and as such was holy, and without any spot or stain of sin and who, as God, is the most holy, in his nature and works; and, as Mediator, the Sanctifier of Israel, and is in the midst of them as such:
I am the Lord thy God; and so fit to be the Redeemer and Sanctifier of them; and happy are those who can say with Thomas, “my Lord and my God”; and who further describes himself, and declares his work and office:
which teacheth thee to profit; or “teacheth thee profitable things” p; as the whole of the Gospel ministry is, whether it respects doctrines relating to the knowledge of the Persons in the Godhead; the knowledge of God in Christ; the person and offices of Christ; and the person and operations of the Spirit: or to the knowledge of man; his lost and depraved state; having sinned in Adam, the guilt of his sin is imputed to him, and a corrupt nature propagated; the bias of the mind being to evil, and man impotent to all that is good: or to the way of salvation by the grace of God, as the fruit and effect of the love of God; the doctrines of his eternal love, and of redemption by Christ; of justification by his righteousness; pardon by his blood; atonement by his sacrifice; regeneration by his Spirit and grace; and of the perseverance of the saints in faith and holiness. These are profitable doctrines, which serve to display the riches of divine grace, make for the glory of the Redeemer, and the good of souls, their peace, joy, comfort, and salvation. These are the wholesome words of our Lord Jesus. Or whether these teachings respect ordinances which Christ has appointed, and in his word and by his Spirit teaches men to observe; and which are profitable to lead to him, are breasts of consolation from him, and the means of spiritual strength: or whether they regard the duties of religion, the performance of good works; which, though not profitable to God, and not meritorious of anything from him, yet are profitable to men; to others by way of example, and otherwise, and to the doers of them, who find pleasure, peace, and advantage, by them. Christ was a teacher of these things when on earth, and he still teaches them by his ministers, whom he commissions and qualifies, and by his Spirit accompanying their ministrations:
which leadeth thee by the way that thou shouldest go; Christ leads his people out of the wrong way, in which they naturally are, into the right way; to himself, as the way to the Father, and as the way of salvation, and unto eternal life; he takes them by the hand, and teaches them to go in the path of faith, and to walk in him by it; he leads them in the ways of truth and righteousness, in the highway of holiness, in the path of duty; and, though in a rough way of afflictions, yet in a right way to heaven and happiness.
p “utilia”, V. L. “quae prosunt sunt”, Tigurine version; “ea quae prosunt”, Piscator; so the Targum; “condueibilia”, Vitringa.
Fuente: John Gill’s Exposition of the Entire Bible
The exhortation is now continued. Israel is to learn the incomparable nature of Jehovah from the work of redemption thus prepared in word and deed. The whole future depends upon the attitude which it henceforth assumes to His commandments. “Thus saith Jehovah, thy Redeemer, the Holy One of Israel; I, Jehovah thy God, am He that teacheth thee to do that which profiteth, and leadeth thee by the way that thou shouldst go. O that thou hearkenedst to my commandments! then thy peace becomes like the river, and thy righteousness like waves of the sea; and thy seed becomes like the sand, and the children of thy body like the grains thereof: its name will not be cut off nor destroyed away from my countenance.” Jehovah is Israel’s rightful and right teacher and leader. is used in the same sense as in Isa 30:5 and Isa 44:10, to furnish what is useful, to produce what is beneficial or profitable. The optative is followed, as in Isa 63:19, by the preterite utinam attenderis , the idea of reality being mixed up with the wish. Instead of in the apodosis, we should expect (so would), as in Deu 32:29. The former points out the consequence of the wish regarded as already realized. Shalom , prosperity or health, will thereby come upon Israel in such abundance, that it will, as it were, bathe therein; and ts e daqah , rectitude acceptable to God, so abundantly, that it, the sinful one, will be covered by it over and over again. Both of these, shalom and ts e daqah , are introduced here as a divine gift, not merited by Israel, but only conditional upon that faith which gives heed to the word of God, especially to the word which promises redemption, and appropriates it to itself. Another consequence of the obedience of faith is, that Israel thereby becomes a numerous and eternally enduring nation. The play upon the words in is very conspicuous. Many expositors (e.g., Rashi, Gesenius, Hitzig, and Knobel) regard as synonymous with , and therefore as signifying the viscera, i.e., the beings that fill the heart of the sea; but it is much more natural to suppose that the suffix points back to chol . Moreover, no such metaphorical use of viscera can be pointed out; and since in other instances the feminine plural (such as k e naphoth , q e ranoth ) denotes that which is artificial as distinguished from what is natural, it is impossible to see why the interior of the sea, which is elsewhere called lebh ( l e bhabh , the heart), and indirectly also beten , should be called instead of . To all appearance signifies the grains of sand (lxx, Jerome, Targ.); and this is confirmed by the fact that (Neo-Heb. numulus ) is the Targum word for , and the Semitic root , related to ; , melted, dissolved, signifies to be soft or tender. The conditional character of the concluding promise has its truth in the word . Israel remains a nation even in its apostasy, but fallen under the punishment of kareth (of cutting off), under which individuals perish when they wickedly transgress the commandment of circumcision, and others of a similar kind. It is still a people, but rooted out and swept away from the gracious countenance of God, who no more acknowledges it as His own people.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Vs. 17-19: ISRAEL SHOULD HEARKEN TO HER GOD
1. In verse 17 the titles of Israel’s God are almost stacked on top of each other; He is: Jehovah, thy Redeemer, The Holy One of Israel and Jehovah thy God.
a. He teaches Israel to profit – the basic purpose of her trials and captivities (vs. 17b; Psa 32:8) – that she may learn to walk in God’s will and way, (Heb 12:10).
b. He has constantly led the covenant-nation in the way they ought to go, (vs. 17c; Isa 30:21; Isa 49:9-10).
2. Had they hearkened unto the voice of the Lord, their future would have been considerably different, (vs. 18-19; Psa 81:13-16).
a. Their peace would have been as a smoothly-flowing river, (Psa 119:165; Mat 23:37; Luk 19:41-42).
b. Their righteousness would have been as the irresistible waves of the sea.
c. Their seed would have been greatly multiplied, (vs. 19a; comp. Gen 13:16; Gen 15:5; Gen 17:6).
d. Their name would not have been cut off, nor destroyed, from before the Lord, (vs. 19b; Rom 11:19-21).
Fuente: Garner-Howes Baptist Commentary
17. Thus saith Jehovah. I connect this verse with the four following verses, because they relate to the same subject, and because in them the Lord promises deliverance to his people, but in such a manner as first to shew that it was through their own fault that they were reduced to slavery; that is, that the people might not murmur and object that it would have been better to be kept in their native country, if the Lord wished to assist them, than to be carried away and brought back; for physicians who cure a disease which they might have prevented, are held to be less entitled to thanks. The Prophet therefore meets this, and says that this befell the people through their own fault, and that they might have escaped this destruction, if they had attended to the commandments of the Lord. He shews, therefore, that this was a just reward of the wickedness of the people; for it was not the Lord who had formerly prevented the people from enjoying prosperity, but they had rejected his grace. And yet he declares that the Lord will go beyond this wickedness by his goodness, because he will not suffer his people to perish, though he afflict them for a time.
Teaching thee profitably. He means that God’s “teaching” is such that it might keep the people safe and sound, if they would only rest upon it. Now, the Lord “teaches,” not for his own sake, but in order to promote our salvation; for what profit could we yield to him? It is therefore by “teaching” that he makes provision for the advantage of each of us, that, having been instructed by it, we may enjoy prosperity. But since, through our ingratitude, we reject the benefit that is freely offered to us, what remains but that we shall miserably perish? Justly, therefore, does Isaiah reproach the Jews that, if they had not defrauded themselves of the benefit of teaching, nothing that was profitable for their salvation would have been hidden from them. And if these things were said of the Law, that the Lord, by means of it, “taught his people profitably,” what shall we say of the Gospel, in which everything that is profitable for us is very fully explained? (238)
Hence, also, it is manifest, how shocking is the blasphemy of the Papists who say that the reading of the Holy Scripture is dangerous and hurtful, in order to terrify unlearned persons (239) from reading it. Shall they then accuse God of falsehood, who declares, by the mouth of the Prophet, that it is “profitable?” Do they wish us to believe them rather than God? Though they impudently vomit out their blasphemies, we certainly ought not to be dissuaded from the study of it; for we shall learn by actual experience with what truthfulness Isaiah spoke, if we treat the Holy Scriptures with piety and reverence.
Leading thee. These words shew more clearly the profitableness which was mentioned a little before. He means that the way of salvation is pointed out to us, if we hearken to God when he speaks; for he is ready to become our guide during the whole course of our life, if we will only obey him. In this manner Moses testifies that he “set before the people life and death.” (Deu 30:19.) Again, it is said, (Isa 30:21,) “This is the way, walk ye in it;” for the rule of a holy life is contained in the Law, which cannot deceive. “I command thee,” says Moses, “that thou love the Lord thy God, and walk in his ways, and keep his commandments and statutes and judgments, that thou mayest live and be multiplied, and that the Lord may bless thee in the land which thou goest to possess.” (Deu 30:16.) In a word, they who submissively yield obedience are not destitute either of counsel or of the light of understanding.
(238) “When God the Redeemer says here that he ‘teacheth his people, להועיל (lehognil) to profit,’ and that he provides for their true interests, there can be no doubt that he makes this declaration concerning himself, κατ᾿ ἀντίθεσιν by way of contrast with Idols, false gods, the worship of which not only did no good, but even did harm, and brought great hurt and damage to their worshippers. (Compare Isa 44:10, and Isa 45:19.) Hence also God says by, Jer 2:11, ‘Is there any nation that changeth its gods, though they are not gods? But my people have changed their glory בלא יועיל (belo yognil) for that from which they derive no advantage;’ or rather, from which they suffer the greatest loss and damage.” — Vitringa.
(239) “ Afin de destourner les idiots (qu’ils appellent) de lira dedans.” “In order to dissuade idiots (as they call them) from reading it.”
Fuente: Calvin’s Complete Commentary
c. PRACTICE
TEXT: Isa. 48:17-22
17
Thus saith Jehovah, thy Redeemer, the Holy One of Israel: I am Jehovah thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldest go.
18
Oh that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea:
19
thy seed also had been as the sand, and the offering of thy bowels like the grains thereof: his name would not be cut off nor destroyed from before me.
20
Go ye forth from Babylon, flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth: say ye, Jehovah hath redeemed his servant Jacob.
21
And they thirsted not when he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also, and the waters gushed out.
22
There is no peace, saith Jehovah, to the wicked.
QUERIES
a.
How may peace be like a river?
b.
When were they to go forth from Babylon?
c.
Why do the wicked not have peace?
PARAPHRASE
This is what Jehovah, your Redeemer, the Holy One of Israel says: I am your covenant-God, Jehovah, who wishes to teach you to help you and who wishes to direct you in the way you should go. If only you had obeyed My commandments. Then you would have had peace in your soul deep, steady, living and ever-flowing just like a river and you would have had a rightness in your soul that was powerful and never exhausted itself, just like an ocean. Your descendants would have been as numerous as the grains of the sand on the seashore and I would not have had to take away your nationhood. Now when the time comes for your release from exile, leave Babylon and everything she stands for; you are going to be freed from that pagan oppressor so leave all her paganism behind and flee! Go, singing about your deliverance so the whole world can hear about it; make sure everyone knows it is Jehovah who has delivered His covenant people. The Lord God will sustain you in your deliverance, you will not need to cling to Babylon as if you need her. When Jehovah led His people through the deserts in the days of Moses He sustained them. They did not need Egypt to give them water and food. The Lord made water come from a rock for them; He split the rock open and water flowed out. If you will be firm in your commitment to My commandments you will have deliverance, peace and righteousness, but there is no peace for those who are wicked and who are lax about My commandments, says Jehovah.
COMMENTS
Isa. 48:17-19 THE WAY: The Lord God of Israel has made every effort, from Abraham to Isaiah, to lead this people in the only way profitable for them. The Hebrew word yaal, translated profit, means literally, helpful, good, useful. It is also used as a proper name, Jael (see Jdg. 4:18; Jdg. 5:6, etc.). Jehovah teaches His people in order to help them to peace and righteousness. Joe. 2:23 speaks of the teacher unto righteousness (see our comments, Minor Prophets, by Butler, pub. College Press, pg. 180183). This is the way Israel should have gonethe way of peace and righteousness. It is the ancient way wherein is goodness and rest (cf. Jer. 6:16). But Israel, of her own free choice, refused to walk in that way. She chose bypaths and stumbled (cf. Jer. 18:15-17). The way of the Lord is in His commandments. They called Jehovah Lord but did not do what He commanded (cf. Isa. 29:13; Mat. 15:8-9; Luk. 6:46; 1Jn. 2:3-6, etc.). If Israel had only obeyed Gods commandments (the law of Moses and the revelations of the prophets) she would have had peace and righteousness in abundance (cf. Amo. 5:24; Isa. 11:9; Isa. 44:4), like a deep, steadily flowing, life-giving river. The figure of the river and the sea stands in emphatic contrast to Palestines hundreds of shallow, wadis which were dry most of the year and ran with water only occasionally, during downpours, and then soon ran dry again. The peace and righteousness Jehovah gives through His way (His commandments) is deep, not shallow; it is steady, not vacillating. It is this because it is imputed, not earned. Man cannot earn peace with God; he may have it as a gift from God by entering into discipleship with Christ (cf. Mat. 11:25-30). This is the peace available to the new, true Israel of God (cf. Gal. 6:11-16) and comes not by legal attainment but by new birth. Discipleship and new birth comes through a willingness to be taught, to be baptized, and to be taught the way of Christ for the rest of ones life (cf. Mat. 28:18-20; Joh. 3:3-5; Gal. 3:26-27; Col. 2:12-13; Rom. 6:1-19). If Israel had only listened to Jehovah, He would have made of her a great nation. Of course, of the seed (singular) of Abraham, God has made a great people (the church) (cf. Gal. 3:6-18). But what great things Israel could have done as a testimony to Jehovah unto the Gentiles long before Christ ever came if she had only walked in His way! God brought His redemption to the world in spite of Israels stubborn disobedience; what could He have done had Israel been a willing, humble, obedient servant!? (cf. Rom. 11:15). Had Israel obeyed, God could have had a holy nation as numerous as the grains of sand on a seashore. But she disobeyed. God had to give her up to wars, pestilence, famine and finally complete national oblivion in captivity in order to sanctify for Himself a small remnant for His messianic use. What great good could be done for mankind today if all Israel according to the flesh would obey and become part of Israel according to faith in Christ, the Messiah! Fleshly Israels disobedience has been a great hindrance to the gospel. The disbelief and disobedience of the majority of the Jews was a constant source of heart-rending pathos to Jesus!
Isa. 48:20-22 THE WAYFARER: The way of Jehovah is in His commandments. The wayfarer is not forced to take that way; he is exhorted to choose Jehovahs way by a deliberate exercise of his will which is expressed by both a negative and positive action. First he is to flee Babylon and second, he is to declare Jehovahs redemption. These verses are prophetic commands anticipating Judahs captivity by Babylon and release by Cyrus. There were strong temptations for many of the Jews to remain in Mesopotamia after the Persian edict restoring them to their homeland. Many of them did, in fact, remain (cf. Ezra, Nehemiah and Esther). Although most of the Jews retained much of their cultural identity, many of them, influenced by the paganism around them, lost their firm faith in the Scriptures and they produced succeeding generations whose faith was in their past, not in their supernatural messianic future.
The Lords command, Go ye forth from Babylon, flee ye from the Chaldeans . . . anticipated more than physical escape from captivity. It is also a command to holiness; it is an exhortation to Israel to separate herself from the wickedness of Babylon and from dependence upon Babylon for sustenance. The true meaning of this finds its fulfillment in the exhortation to the true Israel (the church) to flee the paganism of Rome (Babylon) (cf. Rev. 18:4-5), and not partake of her sins. Singing of the Lords redemption is a favorite figure of Isaiah (cf. Isa. 14:7; Isa. 24:14; Isa. 26:19; Isa. 27:2; Isa. 35:6; Isa. 35:10; Isa. 38:20; Isa. 42:11; Isa. 44:23; Isa. 49:13; Isa. 51:11; Isa. 52:8-9; Isa. 54:1; Isa. 55:12; Isa. 65:14). It is a song of praise and testimony the wayfarer is to sing. It is a song about what Jehovah has donenot how the wayfarer feels! Modern gospel music focuses too much on subjective experiences and feelings. All the exhortations of God are to sing about what God has done objectively and who God is revelationally! It is interesting that the Psalms, written to be sung, are focused on what God has done and who He is. See Psa. 81:13-16 which especially sounds like this passage in Isaiah.
Israel does not need to be afraid to break all ties with Babylon and separate itself unto its messianic destiny. Babylons material riches and carnality cannot be the source of Israels security and sustenance. God will keep His promises to sustain them. He kept His covenant with Israel when she separated herself from Egypt. Even when some of the wilderness wayfarers wanted to return to Egypt for security, Jehovah provided them water in the desert. He clave the rock and water gushed out (Exo. 17:1-7; Deu. 8:15). The fundamental essence of Christs church, according to the New Testament, is its separation from worldliness. Much of the modern-day church, however, has not come out of Babylon but still clings to worldly-attitudes (bigness for bigness sake, spectacularism, subjectivism, manipulation, exploitation) and worldly behavior (wastefulness, sensualness, legalism, show-offishness, shallowness). The church must learn to depend totally on God, not on human programs.
For there is no peace to the wicked. The Hebrew word reshaiym is from the root word rasha and refers mainly to the activity of wickedness which is disquietude, confusion, tossing, restlessness, disturbing. Keil and Delitzsch say the primary meaning of the root word is, laxity and looseness. It is to describe those whose inward moral nature is without firmness and therefore in a state of moral confusion and tossing to and fro; moral upheavel (cf. Isa. 57:20-21). Cunning and deceitful men, Paul warns the Ephesian church, would like to bring wickedness into the body of Christ and cause it to be tossed to and fro with every wind of doctrine (cf. Eph. 4:11-16). Many people do not understand that doctrinal vacillation leads to moral confusion. Paul wrote to the Corinthian church (1Co. 15:33-34) that evil homilia (teaching, sermonizing) corrupts good morals. And this is the precise point of this passage in Isaiah. Israel must walk in the commandments of Jehovah if she is to have peace. True peace is a result of preaching and doing true doctrine.
QUIZ
1.
What profit would Gods teachings be to Israel?
2.
What is Gods way?
3.
What might have been the result if Israel had been obedient to the commandments of God?
4.
Does the exhortation to Go forth from Babylon have any application for believers today?
5.
Why would the Jews be inclined not to leave Babylon?
6.
What is necessary to true peace? Why do the wicked not have it?
Fuente: College Press Bible Study Textbook Series
(17) The Lord thy God which teacheth thee to profit.The words applied to the natural human, perhaps we may add, to the specially national, desire, to make a good investment. The question what was profitable? was one to which men returned very different answers. It was the work of the true Redeemer to lead men to the one true imperishable gain (comp. Mat. 16:26), to lead them in the one right way (Joh. 14:4-6).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
17-19. The exhortation continues.
The Lord, thy Redeemer As compared with any other, he is the right and rightful leader of Israel. He is comprehensively the Redeemer of accepted Israel, especially accompanying his deliverances first to last, from Egypt, from foes in Canaan, from Babylon, and from the powers of evil in all time. He is Redeemer and Deliverer of all God’s Israel. Did this Israel but know and act upon the knowledge that God truly is his Redeemer, present at all times for his deliverances, what peace would be his, or, as the original ( shalom) means, what prosperity, soundness, wholeness, health!
As a river Full flowing, and, like the Nile, overflowing, bringing glory of verdure in a parched land.
Righteousness The “righteousness” of Israel means its utter freedom from idolatry; its purity and holiness, and many fruits of religion as their result; and these becoming more and more in abundance and power, like the waves of the sea! What an image is this! Isaiah could know the easy use of such a figure. The Mediterranean was, as it were, in his presence. Did “the Great Unknown” of the neologists see much of the waves of the sea in Mesopotamia? The figure is that of measureless abundance of righteousness.
Thy seed Posterity. Blessings physical are of great account with the Semitic peoples. The thought here is, of a holy and enduring nation, headed by Messiah, moving forward to victory till triumph is reached in the heavenly Jerusalem.
Fuente: Whedon’s Commentary on the Old and New Testaments
b) SECOND INSERTION
Lament that Israel would not hear at the right time
Isa 48:17-19
17Thus saith the Lord,
Thy Redeemer, the Holy One of Israel;
I am the Lord thy God which teacheth thee to profit,
Which leadeth thee by the way that thou shouldest go.
18O that thou hadst hearkened to my commandments!
Then had thy peace been as a river,
And thy righteousness as the waves of the sea:
19Thy seed also had been as the sand,
And the offspring of thy bowels 10like the gravel thereof;
His name 11should not have been cut off nor destroyed from before me.
EXEGETICAL AND CRITICAL
These words interrupt the connection just as does Isa 48:16, and make the impression of belonging to the time when the Prophet was prophesying. For chap. 43 is a recapitulation of the thoughts of chaps. 4047. This recapitulation continues in Isa 48:20-21, as we shall show afterwards. But in these Isa 48:17-19 there is not a trace of recapitulation. [It is hard to resist the conviction, that were our Author less dominated by this notion of recapitulation, he would see more clearly. See in the Introduction, p. 17, the remarks quoted from J. A. Alex.Tr.] They bear a retrospective character. After announcing the deliverance by Cyrus, the Prophet is constrained to make the mournful remark, that Israel might have come to the same goal of salvation by the normal and direct way. This thought was perhaps in place after the recapitulation, but not during it, as a break in the context.
Jehovah, the Redeemer, the Holy One, the God of Israel, is naturally, as such, the teacher and leader also of the nation, and has the right to demand that the nation let itself be taught and led by Him. (see List); is frugi esse, and is used of being able, ability in regard to useful things generally (comp. Isa 30:5-6; Jer 2:8, etc.). Here it stands particularly for doing that which is morally profitable. (Isa 48:18) can only mean: if thou hadst regarded, then thy salvation had been, etc. Comp. Ewald, 329, b; 358, a. Isa 63:19 reads exactly and literally: if thou hadst rent the heavens, and were come down. Of course in that passage it is not essentially important if one translate (inexactly) O that thou mightest rend the heavens and mightest come down. For the only difference is that the more exact construction expresses the impatient wish that the rending and coming down had already taken place. But in our passage one cannot say, that the Lord, if the words must relate to the future, wishes Israel might already have completed giving its attention. Every one would expect the wish to be that Israel would give attention now and in all the future. But to express that requires the imperfect or the imperative, and in the apodosis or . To be grammatically exact, therefore, one can only construe the words as retrospective. Had Israel regarded the commandments of the Lord, then its salvation had been as the river (the Euphrates, comp. Isa 59:19; Isa 66:12, where is used), and its righteousness as waves of the sea. Corporeal and spiritual salvation would have extended over Israel in measureless abundance (comp. Isa 10:22, and on the relation of to , Isa 32:16; Isa 46:13). All promises of salvation contain the benedictio vere theocratica of numerous posterity; for power and developed civilization presuppose a numerous people. A people few in numbers can neither be powerful nor enjoy in spiritual respects an all-sided development. Our passage is founded on Gen 22:17; Gen 32:13; comp. Gen 12:2; Gen 13:16; Gen 15:5, etc. occurs only in Job (Job 5:25; Job 21:8; Job 27:14; Job 31:8), and in Isa., see List. is of uncertain meaning. It occurs only here. The ancient versions convey the notion of gravel, lapilli. Gesenius, on the other hand, translates: propagines viscerum tuorum ut (propagines) viscerum ejus, and by, propagines viscerum maris are to be understood the fish (sea-animals). [The invariable usage of the Bible is to refer to the sand of the sea as the figure for multitude; we think there is not an instance of the animal life of the sea being so used. As a combined figure of multitude and off-spring the sand is more appropriate than the fish. It is beside the standing comparison for the Abrahamic blessing, Tr.] Hitzig, Maurer, Knobel [Barnes, J. A. Alex.] follow the exposition of Gesenius [J. A. A. ascribes it to J. D. Michaelis, Tr.]. Both interpretations have a weak foundation. Yet the latter has in its favor, that , viscera = , after the analogy of along with , etc., is more probable than the ingeniously deduced lapilli.
Therefore the Prophet here expresses the thought, that, had Israel followed the commandments of Jehovah, then the promises given the fathers would have been fulfilled without the mournful intervening stadium of the Exile. [It seems better, with most commentators, to regard Isa 48:16-19 as spoken from the stand-point of the foregoing and subsequent context, i.e., of the Exile. This is involved in interpreting the river to mean the Euphrates. Nothing could well be more appropriate at the close of this division of the prophecies, than such an affecting statement of the truth, so frequently propounded in didactic form already, that Israel, although the chosen people of Jehovah, and as such secure from total ruin, was and was to be a sufferer, not from any want of faithfulness or care on Gods part, but as the necessary fruit of its own imperfections and corruptions. J. A. Alex. on Isa 48:18. His name shall not be cut off nor destroyed before me. We may suppose that the writer, after wishing that the people had escaped the strokes provoked by their iniquities, declares that even now they shall not be entirely destroyed. This is precisely the sense given to the clause in the LXX. ( ), and is recommended by two considerations: first, the absence of the Vav conversive, which in the other clause may indicate an indirect construction; and secondly, its perfect agreement with the whole drift of the passage, and the analogy of others like it, when the explanation of the sufferings of the people as the fruit of their own sin is combined with a promise of exemption from complete destruction, ibid.on Isa 48:19. Delitzsch similarlyTr.]
Footnotes:
[10]like that of its (the seas) bowels.
[11]shall not be
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
DISCOURSE: 948
GODS TENDER CONCERN FOR HIS PEOPLE
Isa 48:17-18. Thus saith the Lord, thy Redeemer, the Holy One of Israel: I am the Lord thy God, which teacheth thee to profit, which leadeth thee by the way that thou shouldest go. O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the leaves of the sea.
THE reducing of religion to a system is not without some use; because, by an orderly arrangement of all its parts, we are enabled to attain both a comprehensive and distinct view of the whole. But, when we presume to wrest any passages, or to weaken their true meaning, merely because they do not seem to accord with our system, we usurp a power that belongs not to us, and deprive ourselves of many benefits, which, if duly humbled, we might enjoy. It cannot be denied that God is the sovereign disposer of all events, and that the Spirit divided to every man severally as he will. But shall we therefore imagine that nothing depends on ourselves; that nothing is gained by obedience, or lost by disobedience? We have not so learned Christ; nor have we such partial views of his word. We believe, that however free and undeserved the gifts of God are, they would come down to us in richer abundance, if we were more earnest in seeking them; and that the true reason of our possessing so little is, that we labour so little to obtain fresh communications, or to improve those we have already received. If we would not enervate, or rather destroy, the force of our text, we must subscribe to this sentiment: for there God expresses his regret that the obstinacy of his people prevented the descent of his blessings to them; which is a proof, that though his mercies are in some instances sovereignly and freely dispensed, yet they are not arbitrarily withheld from any; or, in other words, though some are elected to salvation, none are lost through an unmerited sentence of absolute and eternal reprobation.
To enter fully into the spirit of our text, it will be proper to consider,
I.
Who it is that here addresses us
When any thing is spoken to us by man, we involuntarily consider who it is that addresses us, and pay attention to the words in proportion to the wisdom, the goodness, or authority of the speaker. If he be a stranger, we feel a comparative indifference towards him; but if he be a friend, a benefactor, a father, we are more observant of every thing he says. Now God frequently expatiates on his own character, in order that he may arrest our attention, and make a deeper impression on our minds. In the words before us, he describes himself by,
1.
The relation he bears to us
[God was related to Israel in a peculiar manner. He had brought them out of Egypt; and they were the only people that acknowledged him: He was therefore properly their Redeemer: the Holy One of Israel, their God. The Christian Church, as a body, stand in a similar relation to him; and are in that respect distinguished, like the Jews, from all the idolatrous nations of the earth. But there are some, to whom, in a higher and more appropriate sense, he bears these relations. There are some whom he has really redeemed from sin and death; in whose hearts he reigns; and on whose behalf he exercises all his adorable perfections. Amongst this happy number we profess to be.
With what care and diligence then should we attend to the words before us, when we consider them as addressed to us by Him, who bought us with his own blood, and who has given himself to us as our God and portion for ever! ]
2.
The kindness he exercises
[As God gave unto Israel both the moral and ceremonial law for their instruction, and guided them through the wilderness for forty years, so is he now the instructor and leader of the Christian Church, who exclusively enjoy the light of revelation. But there are a favoured few, a little flock, to whom these blessings are vouchsafed in a more especial manner. While multitudes never receive any benefit from the ministration of the Gospel, some are taught to profit by it: they are instructed in the knowledge of their own hearts; and are enabled to discern the suitableness of Christ to their necessities, and to live by faith upon him as their only Saviour [Note: Act 16:14. 1Jn 5:20.]. They are also led in the way that they should go: they are brought from the course of this world in which they were walking, and are guided into the way of peace and holiness [Note: Act 26:18. Eph 2:1-5. Tit 3:3-5.].
If we have experienced these blessings, surely we cannot but give earnest heed to the things spoken in the text, since they are spoken by Him, to whose gracious teaching we owe all the knowledge we possess, and to whose protecting care we are indebted for every step that we have taken in the way to Canaan ]
Let us listen then with the deepest reverence to the voice of our Benefactor: let us hear,
II.
The regret he expresses on our account
In his words we may notice,
1.
The matter of his regret
[God is not an unconcerned spectator of our conduct. He is not satisfied with giving us his commands, and leaving us to obey them or not, as we please: he longs to engage our most affectionate regards to him and his service: and, when all his efforts are in vain, he takes up a lamentation over us, as a father over a disobedient and incorrigible child [Note: Mat 23:37 and Luk 19:42.]. And what abundant occasion has he for regret on our account! He has commanded us to come to him, to live in a state of holy fellowship with him, and to delight ourselves in him. But how deaf are we to his entreaties, and how slow of heart to obey his voice! It is not the ungodly alone over whom he has cause to lament, but even his own people: yes, even they, whose God he is, and whom he has redeemed with his own precious blood; they whom he has instructed by his word and Spirit, and whom he has led by his providential care; even they, I say, grieve him by their inattention, and provoke him to displeasure by their neglect: and so is he at times weighed down, as it were, by their misconduct, that he scarcely knows how to bear with them, or how to act towards them [Note: Amo 2:13. Jer 3:19. Hos 11:8.].]
2.
The reason of it
[And what is it that occasions his regret? Would he gain any thing by our obedience? or does he lose any thing by our disobedience [Note: Job 22:2-3.]? No: he knows how much we lose by our folly; and it grieves him, that, when he is so desirous of loading us with his richest benefits, we should be so regardless of our own interest and happiness.
If we were uniformly zealous and active in the service of our God, our peace would flow down in a serene, uninterrupted course, like a river; and our righteousness, or prosperity of soul, would like the waves of the sea, be exalted, irresistible, and boundless. We should find the work of righteousness to be peace [Note: Isa 32:17.]; we should have great [Note: Psa 119:165.], and abundant [Note: Psa 72:7.] peace; and in keeping Gods commandments we should have a rich reward [Note: Psa 19:11.]. Is there not then cause for regret, that we should be such enemies to our own welfare; and that, instead of enjoying the felicity of Gods chosen, we should scarcely differ, either in comfort or holiness, from the ungodly world around us? Yes; if angels rejoice over our prosperity, they may well join with their Maker in pathetic lamentations over the greater part of the Christian Church.]
Infer
1.
How bitter will be the reflections of the ungodly in a future world!
[Now God laments over them; but they regard him not: then they will lament over their own state; and he will not regard them. Then they will adopt the very language of the text: O that I had hearkened to Gods commandments! then would my peace at this moment have been constant as a river, and boundless as the sea. I should not have been in this place of torment: I should not have been weeping and wailing and gnashing my teeth in hopeless agony, as I now do: no; I should have been like those in Abrahams bosom; I should have been holy as God is holy, and happy to the utmost extent of my capacities or desires. O fool that I was! O that I had hearkened to Gods commandments! I was warned, but would not believe: I was exhorted, but would not comply: O that it were possible to obtain one more offer of mercy! But, alas! that is a fruitless wish
Beloved Brethren, Why will ye not consider these things before it be too late?]
2.
How blessed may the ungodly yet become, if they will only seek after God!
[The words of the text were spoken in reference to the very people who were afterwards carried captive to Babylon; and therefore they may be considered as addressed to every individual amongst us. God is not willing that any of us should perish [Note: Eze 33:11.]: he desires rather that we should come to repentance and live [Note: 2Pe 3:9.]. He is as willing to be their Redeemer, and their God, as to be the God of any person in the universe. He would teach and guide them as cheerfully, and as effectually as he taught the Prophets and Apostles of old. O that they were wise, and would consider these things! they should surely then understand the loving-kindness of the Lord [Note: Psa 107:43.]: they should be filled with a peace that passeth all understanding, and have, both in their purity and joy, a sweet foretaste of their heavenly inheritance.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
How gracious the preface to all these sweet promises; and how sure they become, in the name of the great Promiser! Reader! let it be our earnest study and delight to come under the teaching of this almighty Lord, whose instructions are sure to profit us. He teacheth not as man teacheth: he teacheth powerfully, for his word comes with power: his teachings are infallible, for HE, the Spirit of truth, guideth into all truth; and what he teacheth will abide with his people forever. I shall never, said David, forget thy word; for by it thou hast quickened me; Psa 119:93 . But amidst all these blessed promises to the Lord’s people, how solemn is the termination of the Chapter to the ungodly! There is, there can be no peace but in Jesus; and the unawakened, the graceless, and the ungodly, rejecting the counsel of God against their own souls, and despising the blood of the cross for salvation, can find it in no other; Act 4:12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Isa 48:17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God which teacheth thee to profit, which leadeth thee by the way [that] thou shouldest go.
Ver. 17. I am the Lord thy God which teacheth thee to profit. ] And do therefore so oft call upon thee to hear me, not for any benefit to myself, but to thee alone. And the truth is, in all the commandments of God, if they were open to us, if we did see the ground of them, we should see there were so much reason for them, and so much good to be got by them, that if God did not command them, yet it would be best for us to practise them.
Which leadeth thee by the way that thou shouldest go.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Isa 48:17-19
17Thus says the LORD, your Redeemer, the Holy One of Israel,
I am the LORD your God, who teaches you to profit,
Who leads you in the way you should go.
18If only you had paid attention to My commandments!
Then your well-being would have been like a river,
And your righteousness like the waves of the sea.
19Your descendants would have been like the sand,
And your offspring like its grains;
Their name would never be cut off or destroyed from My presence.
Isa 48:17 the LORD, your Redeemer, the Holy One of Israel This is a recurrent title in this section of Isaiah (cf. Isa 41:14; Isa 43:14; Isa 49:7; Isa 49:26; Isa 54:5; Isa 54:8). It is expressed in a slightly different but parallel way in Isa 49:26, I the LORD, am your Savior, and your Redeemer, the Mighty One of Jacob. See Special Topic: NAMES FOR DEITY .
who teaches you to profit This is profit (BDB 418 I, Hiphil INFINITIVE CONSTRUCT) in the sense of advantage (cf. Job 21:15; Job 35:3; Jer 12:13; Isa 47:12). Often it is used of what idols cannot do for the worshiper (cf. Isa 44:9-10; Isa 57:12; 1Sa 12:21; Jer 2:8; Jer 7:8; Jer 7:11; Jer 23:32; Hab 2:18).
Who leads you in the way you should go This is the Semitic idiom of the righteous life as a good path (cf. Psa 32:8; Psa 119:105). Here it probably refers to YHWH’s presence and provision on the way home from exile (cf. Isa 48:20; Isa 49:9-10).
Isa 48:18-19 This is a what if. . . text that reflects the covenant blessing and cursing of Leviticus 26 and Deuteronomy 27-29. Israel sinned and reaped the terrible consequences. She was created for righteousness and revelation, but disobedience and idolatry led to darkness and confusion.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the Holy One of Israel. See note on Isa 1:4.
Fuente: Companion Bible Notes, Appendices and Graphics
Isa 48:17-19
Isa 48:17-19
“Thus saith Jehovah, thy Redeemer, the Holy One of Israel: I am Jehovah thy God, who teacheth thee to profit, who leadeth thee by the way that thou shouldest go. Oh that thou hadst hearkened to my commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea: thy seed also had been as the sand, and the offspring of thy bowels like the grains thereof (of the sand): his name would not be cut off nor destroyed from before me.”
This is a remarkable expostulation which reminds us of the words of Christ himself in his lament over Jerusalem. “Oh, if thou hadst known the things that belong unto thy peace in this thy day, but now are they hidden from thine eyes!” It appears from what is said here that God’s promise to Abraham that his posterity should be as the stars of heaven the sands of the seashore, etc., that the greater fulfillment was lost forever in the multiple rebellions of obstinate and stubborn Israel. How evident this must have been in that pitiful little handful of a once mighty nation that returned from the captivity in Babylon. As Kelley stated it, however, “Even the best teacher fails, when his pupils are unwilling to learn.” The tragedy of Israel could easily have been avoided; but the prophet reminds her that all of her past history was one unending tragedy of squandered opportunities. “This, of course, places the responsibility of Israel’s tragic state squarely upon the people themselves.”
The final clauses of Isa 48:19 are very important. They state clearly and emphatically that “Israel’s name has been cut off and from God as a people; their name has been cut off, the Jews are no longer God’s people, although they shall always exist as a race,” or at least until “the fullness of the Gentiles be come in” (Rom 11:25).
Isa 48:17-19 THE WAY: The Lord God of Israel has made every effort, from Abraham to Isaiah, to lead this people in the only way profitable for them. The Hebrew word yaal, translated profit, means literally, helpful, good, useful. It is also used as a proper name, Jael (see Jdg 4:18; Jdg 5:6, etc.). Jehovah teaches His people in order to help them to peace and righteousness. Joe 2:23 speaks of the teacher unto righteousness This is the way Israel should have gone-the way of peace and righteousness. It is the ancient way wherein is goodness and rest (cf. Jer 6:16). But Israel, of her own free choice, refused to walk in that way. She chose bypaths and stumbled (cf. Jer 18:15-17). The way of the Lord is in His commandments. They called Jehovah Lord but did not do what He commanded (cf. Isa 29:13; Mat 15:8-9; Luk 6:46; 1Jn 2:3-6, etc.). If Israel had only obeyed Gods commandments (the law of Moses and the revelations of the prophets) she would have had peace and righteousness in abundance (cf. Amo 5:24; Isa 11:9; Isa 44:4), like a deep, steadily flowing, life-giving river. The figure of the river and the sea stands in emphatic contrast to Palestines hundreds of shallow, wadis which were dry most of the year and ran with water only occasionally, during downpours, and then soon ran dry again. The peace and righteousness Jehovah gives through His way (His commandments) is deep, not shallow; it is steady, not vacillating. It is this because it is imputed, not earned. Man cannot earn peace with God; he may have it as a gift from God by entering into discipleship with Christ (cf. Mat 11:25-30). This is the peace available to the new, true Israel of God (cf. Gal 6:11-16) and comes not by legal attainment but by new birth. Discipleship and new birth comes through a willingness to be taught, to be baptized, and to be taught the way of Christ for the rest of ones life (cf. Mat 28:18-20; Joh 3:3-5; Gal 3:26-27; Col 2:12-13; Rom 6:1-19). If Israel had only listened to Jehovah, He would have made of her a great nation. Of course, of the seed (singular) of Abraham, God has made a great people (the church) (cf. Gal 3:6-18). But what great things Israel could have done as a testimony to Jehovah unto the Gentiles long before Christ ever came if she had only walked in His way! God brought His redemption to the world in spite of Israels stubborn disobedience; what could He have done had Israel been a willing, humble, obedient servant!? (cf. Rom 11:15). Had Israel obeyed, God could have had a holy nation as numerous as the grains of sand on a seashore. But she disobeyed. God had to give her up to wars, pestilence, famine and finally complete national oblivion in captivity in order to sanctify for Himself a small remnant for His messianic use. What great good could be done for mankind today if all Israel according to the flesh would obey and become part of Israel according to faith in Christ, the Messiah! Fleshly Israels disobedience has been a great hindrance to the gospel. The disbelief and disobedience of the majority of the Jews was a constant source of heart-rending pathos to Jesus!
Fuente: Old and New Testaments Restoration Commentary
A Light to the Gentiles
Isa 48:17-22; Isa 49:1-13
The first division of this second part of Isaiah closes at Isa 48:22, with the phrase there is no peace to the wicked. The second division of part 2 closes with a similar phrase, Isa 57:21. The first division here ends with the proclamation for Israel to leave Babylon. They need never have gone there. If only they have been obedient in every particular theirs would have been the happy lot of Isa 48:18, as contrasted with Isa 48:22. But even under such circumstances, in captivity and as slaves of the Chaldeans the redeeming grace of God would triumph, Isa 48:20; Isa 49:5.
The second great division of Part 2 opens with Isa 49:1. In their first and immediate reference, these verses evidently apply to our Lord. See Act 13:47, etc. In the mission of Jesus, the ideal of the Hebrew race was realized. As the white flower on the stalk He revealed the essential beauty and glory of the root, Isa 49:6. See Hos 11:1; Mat 2:1-2; Mat 2:14-15, etc.
There is a secondary sense, also, in which the Christian worker may appropriate many things in this glowing paragraph. Our mouth must be surrendered to God, that He may use it for His own high purposes. But do not dread the shadow of His hand. It is the quiver case in which He keeps His chosen arrows against the battle!
Fuente: F.B. Meyer’s Through the Bible Commentary
redeemer
Heb. “goel,” Redemp. (Kinsman type). (See Scofield “Isa 59:20”).
Fuente: Scofield Reference Bible Notes
the Lord: Isa 48:20, Isa 43:14, Isa 44:6-24, Isa 54:5
which teacheth: Isa 2:3, Isa 30:20, Isa 54:13, Deu 8:17, Deu 8:18, 1Ki 8:36, Job 22:21, Job 22:22, Job 36:22, Psa 25:8, Psa 25:9, Psa 25:12, Psa 71:17, Psa 73:24, Jer 31:33, Jer 31:34, Mic 4:2, Joh 6:45, Eph 4:21
which leadeth: Isa 43:16, Isa 49:9, Isa 49:10, Psa 32:8, Jer 6:16
Reciprocal: Gen 24:48 – led me Job 36:10 – openeth Psa 16:7 – who hath Psa 78:35 – their redeemer Psa 106:13 – waited Psa 107:7 – he led Psa 119:7 – when Psa 119:35 – the path Psa 119:64 – teach Psa 143:8 – cause me Pro 2:9 – General Pro 3:6 – and Isa 30:21 – thine ears Isa 41:14 – saith Isa 42:16 – I will bring Isa 43:15 – the Lord Isa 44:24 – thy redeemer Isa 45:11 – the Holy One Isa 46:3 – Hearken Isa 54:8 – the Lord Jer 33:6 – and will Mat 2:22 – being Mat 11:28 – and I Luk 1:79 – to guide Luk 11:28 – General Luk 13:34 – how Rom 8:14 – led 1Jo 5:7 – The Father Rev 3:7 – he that is holy
Fuente: The Treasury of Scripture Knowledge
PROFITABLE TEACHING
I am the Lord Thy God which teacheth thee to profit.
Isa 48:17
I. I understand the text to mean, not that God teaches us in a profitable way, but that He instructs us how to get the profit in all things; that He gives that facultythe power to take the good and refuse the evil; to imbibe the honey and reject the poison.
II. Consider how God does teach to profit.(1) The first thing which God will probably teach and which we must receive is a general confidence that there is a profit, however imperceptible it may be at the time to us, in the thing which He is sending to us. (2) This faith given, the next thing that God puts into our hearts is to seek that good. Into those deeper meanings God will lead and admit you. But not without three things: a reverent acceptance of His teaching, hard work, and a good life.
Fuente: Church Pulpit Commentary
Isa 48:17-19. I am the Lord, which teacheth thee to profit Who from time to time has made known to thee all necessary and useful doctrines, which, if observed by thee, would have been infinitely profitable to thee, both for this life and that to come; so that it is not my fault, but thine own, if thou dost not profit: which leadeth thee, &c. Who acquainteth thee with thy duty in all the concerns of thy life, so that thou canst not pretend ignorance. O that thou hadst hearkened, &c. This failure hath not been on my part, but on thine: I gave thee my counsels and commands, but thou hast neglected and disobeyed them, and that to thy own great disadvantage. Concerning such wishes as these, when ascribed to God, see note on Deu 5:29; Deu 32:29, and especially on Psa 81:13. Then had thy peace been as a river Which runs pleasantly, strongly, plentifully, and constantly. Thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last, and not like the waters of a land-flood, which are soon gone; and thy righteousness The fruit of thy righteousness, thy peace and prosperity; as the waves of the sea Numberless and abundant. Or the meaning may be, Thou wouldest have been as remarkable for virtue and holiness as for peace and happiness. Thy seed also had been as the sand Namely, for multitude, according to my promise made to Abraham; whereas now, for thy sins, I have greatly diminished thy numbers by invasions, captivities, and other judgments. His name The name of thy seed, or offspring, mentioned in the former clauses; should not have been cut off As now it hath been in a great measure, namely, from the land of Israel, which is either desolate, or inhabited by strangers; nor destroyed from before me Or, out of my sight, from the place of my special presence and residence.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Isa 48:17-19. Had Israel but Obeyed Yahweh!This is a later passage, looking forward to a grey future far other than the glowing picture painted by Isa 48:2 Is. Yahweh saith, I am thy God, O Israel, and would fain lead thee in paths of prosperity. Hadst thou but followed My leading thou wouldst have enjoyed perpetual peace, like a perennial stream; a prosperity beyond measure and a posterity beyond counting. Nor would thy name have been cut off.
Isa 48:18. righteousness: the prosperity which righteousness brings.
Isa 48:19. his: read thy (LXX).
Fuente: Peake’s Commentary on the Bible
48:17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I [am] the LORD thy God who teacheth thee {u} to profit, who leadeth thee by the way [that] thou shouldest go.
(u) What things will do you good.
Fuente: Geneva Bible Notes
God’s will for the exiles 48:17-22
The remaining verses in this chapter conclude this section (Isa 48:12-22) and this chapter of Isaiah, as well as the whole segment of chapters 40-48 .
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The titles of God give the reasons the Israelites should listen to Him. They should listen because of who He is and what He had done for them. Additionally, God is essentially one who teaches His people how to make a net gain of their lives (not necessarily a profit in business). He is also the one who guides His people through dangers to safety and fulfillment.