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Isaiah 41:17
Verse
Context
God’s Help to Israel
16You will winnow them, and a wind will carry them away; a gale will scatter them. But you will rejoice in the LORD; you will glory in the Holy One of Israel. 17The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. 18I will open rivers on the barren heights, and fountains in the middle of the valleys. I will turn the desert into a pool of water, and the dry land into flowing springs.
Sermons
Jackie Pullinger
Al Whittinghill
John Franklin
Henry Law
F.B. Meyer
John Henry JowettSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
At the present time, indeed, the state of His people was a helpless one, but its cry for help was not in vain. "The poor and needy, who seek for water and there is none, their tongue faints for thirst. I Jehovah will hear them, I the God of Israel will not forsake them. I open streams upon hills of the field, and springs in the midst of the valleys; I make the desert into a pond, and dry land into fountains of water. I give in the desert cedars, acacias, and myrtles, and oleasters; I set in the steppe cypresses, plane-trees, and sherbin-trees together, that they may see, and know, and lay to heart and understand all together, that the hand of Jehovah hath accomplished this, and the Holy One of Israel hath created it." Kimchi, Hitzig, and others refer these promises to the returning exiles; but there is also a description, without any restriction to the return home, of the miraculous change which would take place in the now comfortless and helpless condition of the exiles. The shephâyı̄m, i.e., bare, woodless hills rising up from the plain, Jer 12:12, the beqâ‛ōth, or deep valleys, by the sides of which there rise precipitous mountains, and the 'erets tsiyyâh, the land of burning heat or drought (cf., Psa 63:2), depict the homeless condition of Israel, as it wandered over bald heights and through waterless plains about a land with parched and gaping soil. For the characteristics of the object, which is placed before אענם, we may therefore compare such passages as Isa 44:3; Isa 55:1. נשׁתּה is either a pausal form for נשׁתּה, and therefore the niphal of שׁתת (to set, become shallow, dry up), or a pausal form for נשׁתה, and therefore the kal of נשׁת with dagesh affectuosum, like נתנּוּ in Eze 27:19 (Olshausen, 83, b). The form נשׁתה in Jer 51:30 may just as well be derived from שׁתת (Ges. 67, Anm. 11) as from נשׁת, whereas נשּׁתוּ may certainly be taken as the niphal of שׁתת after the form נמּל, נחר (Ges. 67, Anm. 5), though it would be safer to refer it to a kal נשׁת, which seems to be also favoured by ינּתשׁוּ in Jer 18:14 as a transposition of ינּשׁתוּ. The root נש, of which נשׁת would be a further expansion, really exhibits the meaning to dry up or thirst, in the Arabic nassa; whereas the verbs נוּשׁ, אנשׁ, נסס (Isa 10:18), נשׁה, Syr. nas', nos', Arab. nâsa, nasnasa, with the primary meaning to slacken, lose their hold, and נשׁא, נשׁה, נסע, to deceive, derange, and advance, form separate families. Just when they are thus on the point of pining away, they receive an answer to their prayer: their God opens streams, i.e., causes streams to break forth on the hills of the field, and springs in the midst of the valleys. The desert is transformed into a lake, and the steppe of burning sand into fountains of water. What was predicted in Isa 35:6-7 is echoed again here - a figurative representation of the manifold fulness of refreshing, consolation, and marvellous help which was to burst all at once upon those who were apparently forsaken of God. What is depicted in Isa 41:19, Isa 41:20, is the effect of these. It is not merely a scanty vegetation that springs up, but a corresponding manifold fulness of stately, fragrant, and shady trees; so that the steppe, where neither foot nor eye could find a resting-place, is changed, as by a stroke of magic, into a large, dense, well-watered forest, and shines with sevenfold glory - an image of the many-sided manifestations of divine grace which are experienced by those who are comforted now. Isaiah is especially fond of such figures as these (vid., Isa 5:7; Isa 6:13; Isa 27:6; Isa 37:31). There are seven (4 + 3) trees named; seven indicating the divine character of this manifold development (Psychol. p. 188). 'Erez is the generic name for the cedar; shittâh, the acacia, the Egyptian spina (ἄκανθα), Copt. shont; hadas, the myrtle, ‛ēts shemen, the wild olive, as distinguished from zayith (ἡ ἀγριέλαιος, opposed to ἡ ἐλαία in Rom 11:17); berōsh, the cypress, at any rate more especially this; tidhâr we have rendered the "plane-tree," after Saad.; and te'asshūr the "sherbin" (a kind of cedar), after Saad. and Syr. The crowded synonyms indicating sensual and spiritual perception in Isa 41:20 (ישׂימוּ, sc. לבּם, Isa 41:22) are meant to express as strongly as possible the irresistible character of the impression. They will be quite unable to regard all this as accidental or self-produced, or as anything but the production of the power and grace of their God.
Jamieson-Fausset-Brown Bible Commentary
poor and needy--primarily, the exiles in Babylon. water--figuratively, refreshment, prosperity after their affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the Gospel (Isa 30:25; Isa 44:3; Joh 7:37-39; Joh 4:14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon. faileth--rather, "is rigid" or parched [HORSLEY].
John Gill Bible Commentary
When the poor and needy seek water, and there is none, and their tongue faileth for thirst,.... This is to be understood not literally, but spiritually; not of their outward circumstances, though the people of God are for the most part the poor of the world, and in need of the good things of it, hungry and thirsty, and naked; but of their spiritual estate: as in Christ they need nothing; but in themselves, and at different times, and in different frames, want many things; as larger discoveries of the love of God, fresh supplies of grace from Christ, more spiritual light and liveliness, fresh strength and comfort, fresh views of pardon and righteousness, fresh food for faith, and more grace of every sort to help them in their time of need; and which they seek for at the throne of grace, and in public ordinances, and sometimes they can find none, or it is a long time ere they obtain any: they thirst after doctrine, as the Targum, after the word and ordinances, and sometimes their circumstances are such, they cannot come at them; after communion with God, and spiritual comfort, and cannot enjoy it, being in a place where is no water; and after the blessings of grace, and can have no application of them; see Psa 42:1, this may represent in a great measure the state of the church under the ten persecutions of the Heathen emperors, or when obliged to fly into the wilderness from the wrath of the dragon, Rev 12:6, I the Lord will hear them; their cries and prayers, and answer them, and supply their wants, who is the Lord God Almighty, and can help them, the Lord that changes not, and therefore they shall not be consumed: I the God of Israel will not forsake them; neither their persons, nor his work of grace upon them, but will support them, and provide for them, and carry on his work in them; of which they may be assured, because he is the God of Israel, their covenant God and Father.
Isaiah 41:17
God’s Help to Israel
16You will winnow them, and a wind will carry them away; a gale will scatter them. But you will rejoice in the LORD; you will glory in the Holy One of Israel. 17The poor and needy seek water, but there is none; their tongues are parched with thirst. I, the LORD, will answer them; I, the God of Israel, will not forsake them. 18I will open rivers on the barren heights, and fountains in the middle of the valleys. I will turn the desert into a pool of water, and the dry land into flowing springs.
- Scripture
- Sermons
- Commentary
Arrogant, Overfed, and Unconcerned
By Jackie Pullinger9.8K53:19Helping The PoorPSA 102:9PSA 102:18ISA 41:17EZK 16:49MAT 25:35LUK 4:18JAS 2:14In this sermon, the speaker shares a story about a young girl named Karen who faces many challenges in her life. Despite her difficult circumstances, Karen takes on responsibilities such as cooking, cleaning, and caring for her family. The speaker reflects on their own experiences of walking through a neighborhood and witnessing the struggles of young people and women. They emphasize the importance of reaching out and showing compassion to those in need, referencing Isaiah 41:17 which speaks about God's promise to answer the cries of the poor and needy. The speaker also reflects on their own privilege and the unfairness they perceive in the world.
(The Lord - Merciful and Gracious) 3. the Lord on the Side of the Poor and Needy
By Roy Hession1.5K51:32Mercy Of GodEXO 22:22PSA 40:17PSA 74:21PSA 113:6PRO 14:21ISA 41:17MAT 6:33In this sermon, the speaker begins by describing the dramatic and thunderous opening of the sermon, comparing it to the witches in Hammett's play. The speaker then mentions a beautiful flute melody that he heard in Switzerland and relates it to the act of mercy and loving kindness. The sermon then shifts to discussing the concept of mercy and how it is shown to the poor and needy. The speaker emphasizes that God is on the side of the poor and oppressed, just like David facing Goliath, and that there is hope for those who are unable to help themselves. The sermon concludes by stating that the poor and needy are in their situation because of the oppression of their enemies.
The Beauty of Brokenness
By Al Whittinghill6971:10:41BrokennessPSA 34:18ISA 41:17MAT 5:3MAT 11:28In this sermon, the speaker encourages listeners to find beauty in brokenness. He explains that in human society, broken things are often seen as worthless and set aside. However, the speaker argues that when we allow ourselves to be broken, the life of God can flow through us and bring forth fruit. The speaker references 2 Corinthians 4:7, which talks about having a treasure in earthen vessels. The sermon also mentions biblical figures like Moses and Elijah who experienced brokenness before being used by God. The speaker concludes by emphasizing the importance of being honest before God and finding hope in His acceptance.
On Our Knees
By John Franklin63045:17ISA 41:17MAT 6:10MAT 16:19MAT 21:21In this sermon, the speaker shares a story about a little boy who only ate half of his hamburger at school because his mother told him to bring the other half home for his sister. The speaker then goes on to talk about the potential that God has to do great things in our lives if we are willing to believe in Him and surrender ourselves to His will. He shares examples of how God has provided for his community, including a man who drove from California to Kentucky to donate supplies and a company that donated $150,000 worth of clothing. The speaker also discusses the illiteracy rate in his community and how his wife started a Bible study for women who couldn't read. Overall, the message emphasizes the power of God to work miracles and make a difference in our lives and communities.
Psalm 114
By Henry Law0PSA 114:1ISA 41:15ISA 41:17Henry Law preaches on the greatness and glory of God as shown in His dealings with Israel, highlighting their deliverance from Egypt and consecration as a peculiar people, drawing parallels to our redemption through Christ and our call to serve the Lord. The miraculous parting of the Red Sea and Jordan River demonstrate God's power in overcoming obstacles for His people, encouraging faith and trust in His deliverance. The astounding prodigies displayed during Israel's march signify God's authority over all opposition, emphasizing that His presence alone can bring about such wonders and provide for His people's every need.
The Lord Will Not Forsake His People
By F.B. Meyer0God's FaithfulnessAssurance of SalvationJOS 1:51SA 12:22PSA 94:14ISA 41:17ROM 8:38HEB 13:5F.B. Meyer emphasizes that God's unwavering commitment to His people is rooted in His character and great Name. He argues that God's decision to save us was made with full knowledge of our weaknesses and needs, ensuring that He would not abandon us despite our frailty. Meyer reassures believers that God's promises, such as His assurance to never leave or forsake us, stand firm, reflecting His omniscience and omnipotence. The sermon encourages us to find comfort in God's faithfulness, as He has counted the cost and remains steadfast in His purpose for us. Ultimately, God's loyalty to His people is a testament to His glory and love.
The Miracle in a Dry Place
By John Henry Jowett0PSA 23:2PSA 107:35PSA 119:105ISA 41:17MAT 6:8John Henry Jowett preaches about the miracles of grace, emphasizing how God can turn dry and difficult experiences into sources of blessing and consolation. He highlights the idea that even in the toughest times, God's providence goes before His faithful followers, ensuring that their needs are foreseen and provided for. Jowett encourages not to fear when faced with wilderness experiences, as God is present everywhere, providing sustenance and unexpected blessings. He assures that in every situation, whether in desert places or lush meadows, God's provision is abundant, offering peace and comfort.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
At the present time, indeed, the state of His people was a helpless one, but its cry for help was not in vain. "The poor and needy, who seek for water and there is none, their tongue faints for thirst. I Jehovah will hear them, I the God of Israel will not forsake them. I open streams upon hills of the field, and springs in the midst of the valleys; I make the desert into a pond, and dry land into fountains of water. I give in the desert cedars, acacias, and myrtles, and oleasters; I set in the steppe cypresses, plane-trees, and sherbin-trees together, that they may see, and know, and lay to heart and understand all together, that the hand of Jehovah hath accomplished this, and the Holy One of Israel hath created it." Kimchi, Hitzig, and others refer these promises to the returning exiles; but there is also a description, without any restriction to the return home, of the miraculous change which would take place in the now comfortless and helpless condition of the exiles. The shephâyı̄m, i.e., bare, woodless hills rising up from the plain, Jer 12:12, the beqâ‛ōth, or deep valleys, by the sides of which there rise precipitous mountains, and the 'erets tsiyyâh, the land of burning heat or drought (cf., Psa 63:2), depict the homeless condition of Israel, as it wandered over bald heights and through waterless plains about a land with parched and gaping soil. For the characteristics of the object, which is placed before אענם, we may therefore compare such passages as Isa 44:3; Isa 55:1. נשׁתּה is either a pausal form for נשׁתּה, and therefore the niphal of שׁתת (to set, become shallow, dry up), or a pausal form for נשׁתה, and therefore the kal of נשׁת with dagesh affectuosum, like נתנּוּ in Eze 27:19 (Olshausen, 83, b). The form נשׁתה in Jer 51:30 may just as well be derived from שׁתת (Ges. 67, Anm. 11) as from נשׁת, whereas נשּׁתוּ may certainly be taken as the niphal of שׁתת after the form נמּל, נחר (Ges. 67, Anm. 5), though it would be safer to refer it to a kal נשׁת, which seems to be also favoured by ינּתשׁוּ in Jer 18:14 as a transposition of ינּשׁתוּ. The root נש, of which נשׁת would be a further expansion, really exhibits the meaning to dry up or thirst, in the Arabic nassa; whereas the verbs נוּשׁ, אנשׁ, נסס (Isa 10:18), נשׁה, Syr. nas', nos', Arab. nâsa, nasnasa, with the primary meaning to slacken, lose their hold, and נשׁא, נשׁה, נסע, to deceive, derange, and advance, form separate families. Just when they are thus on the point of pining away, they receive an answer to their prayer: their God opens streams, i.e., causes streams to break forth on the hills of the field, and springs in the midst of the valleys. The desert is transformed into a lake, and the steppe of burning sand into fountains of water. What was predicted in Isa 35:6-7 is echoed again here - a figurative representation of the manifold fulness of refreshing, consolation, and marvellous help which was to burst all at once upon those who were apparently forsaken of God. What is depicted in Isa 41:19, Isa 41:20, is the effect of these. It is not merely a scanty vegetation that springs up, but a corresponding manifold fulness of stately, fragrant, and shady trees; so that the steppe, where neither foot nor eye could find a resting-place, is changed, as by a stroke of magic, into a large, dense, well-watered forest, and shines with sevenfold glory - an image of the many-sided manifestations of divine grace which are experienced by those who are comforted now. Isaiah is especially fond of such figures as these (vid., Isa 5:7; Isa 6:13; Isa 27:6; Isa 37:31). There are seven (4 + 3) trees named; seven indicating the divine character of this manifold development (Psychol. p. 188). 'Erez is the generic name for the cedar; shittâh, the acacia, the Egyptian spina (ἄκανθα), Copt. shont; hadas, the myrtle, ‛ēts shemen, the wild olive, as distinguished from zayith (ἡ ἀγριέλαιος, opposed to ἡ ἐλαία in Rom 11:17); berōsh, the cypress, at any rate more especially this; tidhâr we have rendered the "plane-tree," after Saad.; and te'asshūr the "sherbin" (a kind of cedar), after Saad. and Syr. The crowded synonyms indicating sensual and spiritual perception in Isa 41:20 (ישׂימוּ, sc. לבּם, Isa 41:22) are meant to express as strongly as possible the irresistible character of the impression. They will be quite unable to regard all this as accidental or self-produced, or as anything but the production of the power and grace of their God.
Jamieson-Fausset-Brown Bible Commentary
poor and needy--primarily, the exiles in Babylon. water--figuratively, refreshment, prosperity after their affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the Gospel (Isa 30:25; Isa 44:3; Joh 7:37-39; Joh 4:14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon. faileth--rather, "is rigid" or parched [HORSLEY].
John Gill Bible Commentary
When the poor and needy seek water, and there is none, and their tongue faileth for thirst,.... This is to be understood not literally, but spiritually; not of their outward circumstances, though the people of God are for the most part the poor of the world, and in need of the good things of it, hungry and thirsty, and naked; but of their spiritual estate: as in Christ they need nothing; but in themselves, and at different times, and in different frames, want many things; as larger discoveries of the love of God, fresh supplies of grace from Christ, more spiritual light and liveliness, fresh strength and comfort, fresh views of pardon and righteousness, fresh food for faith, and more grace of every sort to help them in their time of need; and which they seek for at the throne of grace, and in public ordinances, and sometimes they can find none, or it is a long time ere they obtain any: they thirst after doctrine, as the Targum, after the word and ordinances, and sometimes their circumstances are such, they cannot come at them; after communion with God, and spiritual comfort, and cannot enjoy it, being in a place where is no water; and after the blessings of grace, and can have no application of them; see Psa 42:1, this may represent in a great measure the state of the church under the ten persecutions of the Heathen emperors, or when obliged to fly into the wilderness from the wrath of the dragon, Rev 12:6, I the Lord will hear them; their cries and prayers, and answer them, and supply their wants, who is the Lord God Almighty, and can help them, the Lord that changes not, and therefore they shall not be consumed: I the God of Israel will not forsake them; neither their persons, nor his work of grace upon them, but will support them, and provide for them, and carry on his work in them; of which they may be assured, because he is the God of Israel, their covenant God and Father.