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Selected Verse: Isaiah 48:17 - King James
Verse |
Translation |
Text |
Isa 48:17 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
teacheth . . . to profit--by affliction, such as the Babylonish captivity, and the present long-continued dispersion of Israel (Heb 12:10). |
Notes on the Bible, by Albert Barnes, [1834] |
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. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
redeemer
Hebrew, "goel," Redemption (Kinsman type).
(See Scofield) - (Isa 59:20). |
Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
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. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Teacheth - Who from time to time have made known to thee, all necessary 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. Leadeth - Who acquainteth thee with thy duty in all the concerns of thy life; so that thou canst not pretend ignorance. |
10 For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.
1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.
14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the LORD, and thy redeemer, the Holy One of Israel.
20 And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD.
29 O that they were wise, that they understood this, that they would consider their latter end!
19 We are thine: thou never barest rule over them; they were not called by thy name.
10 Who hath formed a god, or molten a graven image that is profitable for nothing?
5 They were all ashamed of a people that could not profit them, nor be an help nor profit, but a shame, and also a reproach.