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Isaiah 48:17
Verse
Context
Deliverance Promised to Israel
16Come near to Me and listen to this: From the beginning I have not spoken in secret; from the time it happened, I was there.” And now the Lord GOD has sent me, accompanied by His Spirit. 17Thus says the LORD your Redeemer, the Holy One of Israel: “I am the LORD your God, who teaches you for your benefit, who directs you in the way you should go. 18If only you had paid attention to My commandments, your peace would have been like a river, and your righteousness like waves of the sea.
Sermons
Chuck Smith
Joseph Alleine
Harry Ironside
J.C. Philpot
Mary Wilder Tileston
James SmithSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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. להועיל 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 לוּא is followed, as in Isa 63:19, by the preterite utinam attenderis, the idea of reality being mixed up with the wish. Instead of ויהי in the apodosis, we should expect ויהי (so would), as in Deu 32:29. The former points out the consequence of the wish regarded as already realized. Shâlōm, prosperity or health, will thereby come upon Israel in such abundance, that it will, as it were, bathe therein; and tsedâqâh, rectitude acceptable to God, so abundantly, that it, the sinful one, will be covered by it over and over again. Both of these, shâlōm and tsedâqâh, 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 כמעותיו מעיך is very conspicuous. Many expositors (e.g., Rashi, Gesenius, Hitzig, and Knobel) regard מעות as synonymous with מעים, 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 chōl. Moreover, no such metaphorical use of viscera can be pointed out; and since in other instances the feminine plural (such as kenâphōth, qerânōth) 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 lēbh (lebhabh, the heart), and indirectly also beten, should be called מעות instead of מעים. To all appearance מעותיו signifies the grains of sand (lxx, Jerome, Targ.); and this is confirmed by the fact that מעא (Neo-Heb. מעה numulus) is the Targum word for גּרה, and the Semitic root מע, related to מג; מק, melted, dissolved, signifies to be soft or tender. The conditional character of the concluding promise has its truth in the word מלּפני. 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.
Jamieson-Fausset-Brown Bible Commentary
teacheth . . . to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (Heb 12:10).
John Gill Bible Commentary
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.
Isaiah 48:17
Deliverance Promised to Israel
16Come near to Me and listen to this: From the beginning I have not spoken in secret; from the time it happened, I was there.” And now the Lord GOD has sent me, accompanied by His Spirit. 17Thus says the LORD your Redeemer, the Holy One of Israel: “I am the LORD your God, who teaches you for your benefit, who directs you in the way you should go. 18If only you had paid attention to My commandments, your peace would have been like a river, and your righteousness like waves of the sea.
- Scripture
- Sermons
- Commentary
(Through the Bible) Isaiah 48-50
By Chuck Smith1.4K58:38ISA 48:17ISA 50:1ISA 50:10In this sermon, the preacher discusses the fifty-third chapter of Isaiah and the purposes of God in his being smitten. The preacher mentions how Jesus was smitten and buffeted, with his face covered, and how he was asked to prophesy who hit him. The preacher also talks about the coordination of the body and gives an example of stepping off a curb without knowing it, causing a jarring experience. The sermon also touches on the concept of slavery in the Old Testament and how after six years of service, a slave could go forth free. The preacher emphasizes the importance of trusting in the name of the Lord and putting one's trust in God, even in times of darkness and uncertainty. The sermon concludes with a reference to God's call and Jesus' rejection by his own people.
An Alarm to the Unconverted 2 of 5
By Joseph Alleine1.3K1:29:23Audio BooksGEN 19:15JOB 21:14PSA 82:5ISA 48:17EZK 16:30HOS 11:3MAL 1:13MAT 5:8LUK 11:1JHN 3:3ROM 5:6EPH 2:5In this sermon, the preacher emphasizes the importance of self-examination and the danger of being deceived about one's spiritual state. He challenges the listeners to honestly assess their hearts and actions, questioning whether they are truly converted and living in obedience to God. The preacher highlights the tragic state of those who may think they are rich in grace but are actually spiritually poor, blind, and naked. He urges the conscience to give a true report of one's condition and calls for a definite answer regarding one's relationship with God. The sermon concludes with a plea to take action and escape the consequences of remaining in a sinful state.
Studies in Isaiah - Part 9
By Harry Ironside57546:08ExpositoryISA 40:1ISA 40:31ISA 42:1ISA 43:10ISA 44:6ISA 44:22ISA 48:17In this sermon, the preacher discusses a passage from the book of Isaiah where a man goes into the forest and fashions a figure out of a tree. The preacher uses this story to illustrate the power and creativity of God. He then moves on to discuss the message of comfort that God gives to his people, emphasizing that all flesh is like grass and the glory of man is temporary. The preacher encourages his listeners to recognize their own sinfulness and to find comfort in the enduring word of God.
God the Great Teacher and Leader of His People
By J.C. Philpot0PSA 25:4PSA 77:19PSA 81:10ISA 48:17MAT 11:25ROM 8:14ROM 8:321CO 3:19J.C. Philpot preaches about the essence of true religion, emphasizing the vital and immediate connection it establishes between the soul and God, contrasting it with false religion that creates distance from Him. Through Psalms and other Scriptures, the longing of believers to draw near to God, receive His mercy, and experience His favor is highlighted, showcasing how true religion brings believers into close contact with God. Philpot delves into the Psalmist's plea to God to show His ways, teach His paths, and lead in truth, emphasizing the necessity of divine teaching to understand and walk in God's wisdom, mercy, and faithfulness.
Made for a Purpose
By Mary Wilder Tileston0PSA 23:4ISA 48:17HEB 13:51PE 5:7Mary Wilder Tileston, inspired by Isaiah 48:17, emphasizes God's role as the ultimate teacher who guides us to prosperity and directs us on the right path. She encourages surrendering to God's leading without questioning or choosing our own way, trusting that He will prevent us from going astray. Tileston reminds believers that God's purpose is to continually lead and support us, assuring us of His constant presence and help, allowing us to confidently declare that the Lord is our Helper, freeing us from fear and anxiety.
An Offensive Question!
By James Smith0PSA 32:8PRO 3:12ISA 48:17MAT 16:24JHN 9:27JHN 14:15ROM 8:17HEB 10:251PE 4:16REV 3:20James Smith preaches about the call to be a disciple of Jesus, emphasizing the infinite wisdom, omnipotent power, universal authority, unbounded beneficence, and gentle disposition of Jesus. He challenges the reader to surrender all to Jesus, be willing to suffer and die for Him, and obey His commands out of love, respect, and faith. A true disciple is teachable, loves the Master above all, and finds true happiness in following Jesus, even in the midst of afflictions. Smith urges the listener to forsake worldly pleasures, unite with fellow disciples, and publicly profess faith in Jesus, promising that His disciples are honorable, safe, and eternally blessed.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
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. להועיל 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 לוּא is followed, as in Isa 63:19, by the preterite utinam attenderis, the idea of reality being mixed up with the wish. Instead of ויהי in the apodosis, we should expect ויהי (so would), as in Deu 32:29. The former points out the consequence of the wish regarded as already realized. Shâlōm, prosperity or health, will thereby come upon Israel in such abundance, that it will, as it were, bathe therein; and tsedâqâh, rectitude acceptable to God, so abundantly, that it, the sinful one, will be covered by it over and over again. Both of these, shâlōm and tsedâqâh, 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 כמעותיו מעיך is very conspicuous. Many expositors (e.g., Rashi, Gesenius, Hitzig, and Knobel) regard מעות as synonymous with מעים, 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 chōl. Moreover, no such metaphorical use of viscera can be pointed out; and since in other instances the feminine plural (such as kenâphōth, qerânōth) 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 lēbh (lebhabh, the heart), and indirectly also beten, should be called מעות instead of מעים. To all appearance מעותיו signifies the grains of sand (lxx, Jerome, Targ.); and this is confirmed by the fact that מעא (Neo-Heb. מעה numulus) is the Targum word for גּרה, and the Semitic root מע, related to מג; מק, melted, dissolved, signifies to be soft or tender. The conditional character of the concluding promise has its truth in the word מלּפני. 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.
Jamieson-Fausset-Brown Bible Commentary
teacheth . . . to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (Heb 12:10).
John Gill Bible Commentary
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.