Thus saith the Lord, who made a way in the sea, and a path in the mighty waters.

“And now thus says the Lord, etc. Here he shows them the divine love through the remedies which he granted them amid their distresses. And it is divided into three parts. In the first he promises future remedies, to show his love; in the second he recalls past benefits, to confirm the promise: "thus says the Lord, who gave," etc.; in the third he excludes merits, to take away presumption: "you did not call upon me," etc. Concerning the first he does three things. First he shows toward them the privilege of divine love; second, from the promised remedies, he excludes any partnership in divine power: "all the nations are gathered together," etc.; in the third he sets forth the sign of his love: "thus says the Lord your redeemer," etc. Concerning the first, he promises them three remedies. First, sustenance in punishments, excluding fear by the divine presence: "creating you" — as to the principles of substance, Deut. 32: "he is your father," etc.; "forming" — as to the form which he gave, Gen. 1: "the Lord formed," etc.; "redeeming" — from evils, Hosea 13: "from the hand of death," etc.; and "I have called" — unto grace, Hosea 1: "I will call 'not my people,'" etc. He sets forth the promise: "when you shall pass through the waters" — the Egyptians; "the rivers" — the Chaldeans; "the fire" — the Greeks; "the flame" — the Romans. For they were not consumed entirely. Ps. 65: "we passed through fire," etc. And he assigns the reason for this: "for I am the Lord," etc., above, 12: "for he himself, God, is savior," etc. Second, he promises a commutation of punishments, namely that he will punish others in his place. And he sets forth the commutation. "I have given a propitiation" — that is, that I might be propitiated toward you, as it were by the punishments of those who provoked you to sin by the hope of their help. "Saba" — a city of Ethiopia. Prov. 11: "the just man out of distress," etc. And he assigns the reason, namely God's own love: "since you have become honorable" — that is, I have made and accounted you honorable. "For you" — for your liberation. Jer. 31: "if a son honorable to me," etc. Third, he promises them liberation of every kind from tribulations; and concerning this, three things. First he promises the benefit of liberation: "do not fear, from the east" — because they had been scattered in every direction. Above, 11: "he will gather the fugitives," etc.; Jer. 31: "behold I will bring them," etc. Second, he sets forth the merit of liberation: "and everyone who calls upon me I will bring" — "unto my glory," that he may glorify me, and I may appear glorious in him. Joel 2: "everyone whosoever shall call upon," etc. Third, he promulgates the precept of liberation. "Bring forth," O Cyrus, "outside" — outside the land of captivity — "the people," namely of the Jews. Jer. 5: "hear, foolish people," etc. "All the nations." Here he excludes any partnership in godhead. And first he shows the falsity of the other gods by way of a judgment, setting forth the nations' agreement with idols: "are gathered together" — into one error. Ps. 13: "all have gone astray," etc. — seeking a sign of godhead. "Who among you" — that is, which of your gods? Or he speaks to the idols, and seeks testimony. "Let them give witnesses," and "let them be justified" — that is, let them be justly called gods; and let the witnesses hear future things from them, and speak testimony on your behalf. Above, 41: "there is none announcing nor foretelling," etc. Second, he shows the truth of his own godhead: and first as to knowledge; second as to power, "you are witnesses," etc. Concerning the first, two things. First he gives testimony, assigning men as witnesses: "truly you are witnesses," etc.; "my servant" — the people of Jacob, or Christ. Acts 1: "you shall be witnesses to me," etc.; setting forth the manner of knowing: "that you may know" — as to those things which can be known of God through natural reason; and "that you may believe" — as to those things which are above reason; and thus "you may understand": for unless you shall have believed, you shall not understand, above, 8, according to another text. He also sets forth the saying of the witnesses, that he alone is God: "for I alone" — "I am" — "God." "The one who forms," or "the one formed" — namely, an idol — Deut. 32: "see that I am he alone," etc.; and that he alone is Lord: "I am" — singularly; "I am" — excellently, etc.; Acts 4: "there is no salvation in any other," etc. Second he gives a sign of godhead. "I have announced," etc.; "there was not" one from whom you could know. Ps. 80: "Israel, if you will hear me," etc. "You are witnesses," etc. Here he shows the truth of his godhead as to power: and first he gives testimony, "you are witnesses," etc., John 8: "I am the beginning," etc. Second he gives a sign of power in punishing: "and there is none who" out of the "hand" — as Deut. 32, Job 10; and in working, "I will work," etc., above, 14: "the Lord of hosts has decreed," etc. "Thus says the Lord," etc. Here he sets forth the sign of love: because for their sake he destroyed the Babylonians glorying in their ships, on account of the multitude of waters. "I have sent forth" — namely, wrath — Jer. 51: "the Lord has planned and has done," etc. "Thus says the Lord who gave," etc. Here he recalls past benefits, to confirm hope concerning future ones. And concerning this he does two things. First he recalls the past benefits when they went out from Egypt, in their governance. "In the sea" — the Red Sea, Exod. 14; "in the waters of the torrent" — in the Arnon, Numbers 21; in the Jordan, Joshua 3. And as to the destruction of enemies: "who brought forth the chariot" — the chariots of Pharaoh, etc., Exod. 15: "his chosen princes," etc.; "as flax" — cut off in a moment. Second he promises things much greater in the future; and concerning this he does three things. First he shows the greatness of future benefits by comparison with the former: "do not remember" — as if to say: they are not worthy to be held in memory in comparison with the future ones, Phil. 3: "forgetting indeed those things which are behind," etc.; by their newness: "behold I make new things" — unheard of, Apoc. 21: "behold I make all things new." And by their determination: "I will set in the desert" — that is, in the land of the Jews, which was formerly desert — "a way" — of those going to the festivities; "rivers" — of consolation, Ps. 106: "he turned the desert into pools," etc. And if these things are expounded literally of the liberation from the captivity of Babylon, they are said to be greater than the liberation from Egypt — not on account of greater miracles, but because the kings from whose power he liberated them were more powerful than Pharaoh; or because they came from a more distant place. But if they are referred to the liberation wrought through Christ, it is clear that nothing so admirable had preceded it in past ages. Second he shows the usefulness of the benefits among the nations: "and the beast of the field will glorify" — that is, the Gentile living beastially, converted to Christ; or those seeing how I free the Jews. Ps. 148: "beasts and all cattle," etc.; and among the Jews: "that I might give drink" — of doctrine and consolation, Deut. 7: "the Lord has chosen you," etc. Third he assigns the reason: "this people for myself" — unto my praise. Prov. 16: "all things for himself," etc. "You did not call upon me." Here he excludes the merits of the Jews for obtaining such great benefits; and concerning this, three things. First he excludes merit; second he gives room for a response, "bring me back to mind," etc.; third he removes a certain manner of responding, "your father," etc. Concerning the first, three things. First he excludes merit: "you did not call upon me" — and all these things are said because they did not offer these things to God with their whole heart, but partly to God, partly to idols; or because they conferred nothing on God; or because they did them in hope of temporal recompense; or because after the coming of Christ they were not accepted. Mal. 3: "who is there among you that would shut the doors," etc.; Ps. 49: "shall I eat," etc. Second he shows their guilt: "nevertheless, to serve" — as if to say: you have shown me servile, while, though you offended me, I did not punish. Above, 1: "they have become troublesome to me," etc. He speaks in a human manner. Third he shows the benefit given freely: "I am," etc., Ps. 24: "for your name's sake you will be propitious," etc., Ez. 36: "not for your sakes will I do this," etc. "Bring me to remembrance," etc. Here he gives room for a response. "Bring back" — as if to say: think again on what I have done for you; tell if you have anything, to excuse yourself, or to accuse me, that you may be justified, that is, that you may be judged just. Job 33: "if you have anything to say," etc. "Your father." Here he removes a certain way of responding. For they could allege the innocence of their fathers; but against this he speaks. "Father" — Adam, Gen. 3; Abraham, seeking a sign concerning God's promise, as though doubting, Gen. 15; "interpreters" — Moses and Aaron at the waters of contradiction, Num. 21; "I have profaned" — that is, I have allowed to be profaned — unto utter destruction: for all died in the desert, except Caleb and Joshua. Ps. 105: "we have sinned with our fathers," etc. (Collationes, chap. 43). The Lord frees the saints from fire: of carnal temptation, Job 31: "it is a fire even unto consumption," etc.; of temporal tribulation, Ps.: "you have tried me by fire"; of eternal damnation, Matt. 25: "depart, you cursed"; of divine indignation, Deut. 32: "a fire is kindled," etc. In which are burned: the lascivious, 1 Cor. 7: "it is better to marry," etc.; the impatient, above, 13: "their faces shall be burnt," etc.; the impenitent, Ps.: "the flame has burned up sinners"; the proud, the same: "the foundations of the mountains," etc. He also frees from waters: of pleasure, Prov. 9: "stolen waters," etc., in which they are suffocated through luxury; of cupidity, Exod. 15: "they sank as lead," etc., in which through avarice; of adversity, Ps.: "the waters have come in even unto the soul," etc., in which through impatience; of worldly power, Apoc. 17: "the waters upon which she sits," etc., in which through pride. Bring God back into memory as to: the wonders which he has done, that they be venerated, Ps.: "remember his wonders," etc.; the benefits which he gave, that thanks be rendered, Ecclus., last chapter: "I have remembered mercy," etc.; the torments which he endured, that compassion be shown, Lam. 3: "remember my poverty," etc.; the precepts which he gave, that they be observed, Ps.: "that they may be mindful," etc.”

“Which bringeth forth the chariot and the horse, the army and the power,.... Who brought forth the chariots and horses, and the mighty army of Pharaoh, out of Egypt, to pursue the Israelites into the Red sea, where they were drowned. The present tense is put for the future, as in the preceding verse; the future is put for the past tense in the next clause: they shall lie down together, they shall not rise; they lay down in the Red sea, where they sunk to the bottom, and perished, and never rose more, at least to life, nor never will, till the general resurrection: they are extinct, they are quenched as tow; or flax, or as the wick of a candle (p), when put into water, is quenched at once; so the Egyptian, became extinct in the Red sea. Some observe an allusion to the commodity of flax, for which Egypt was famous. Kimchi interprets the whole of the army of Sennacherib, which was brought out of their own land to Jerusalem, and was destroyed in one night by an angel. Aben Ezra of the Chaldeans being brought out to fight with the Persians. But others rather of the army of the Medes and Persians being brought against them, by whom they became extinct as tow or flax. (p) "ut ellychnium" Junius & Tremellius, Piscator, Gataker, Vitringa.”

“There now follows a second field of the picture of redemption; and the expression "for your sake" is expounded in Isa 43:16-21 : "Thus saith Jehovah, who giveth a road through the sea, and a path through tumultuous waters; who bringeth out chariot and horse, army and hero; they lie down together, they never rise: they have flickered away, extinguished like a wick. Remember not things of olden time, nor meditate upon those of earlier times! Behold, I work out a new thing: will ye not live to see it? Yea, I make a road through the desert, and streams through solitudes. The beast of the field will praise me, wild dogs and ostriches: for I give water in the desert, streams in solitude, to give drink to my people, my chosen. The people that I formed for myself, they shall show forth my praise." What Jehovah really says commences in Isa 43:18. Then in between He is described as Redeemer out of Egypt; for the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon. The participles must not be rendered qui dedit, eduxit; but from the mighty act of Jehovah in olden time general attributes are deduced: He who makes a road in the sea, as He once showed. The sea with the tumultuous waters is the Red Sea (Neh 9:11); ‛izzūz, which rhymes with vâsūs, is a concrete, as in Psa 24:8, the army with the heroes at its head. The expression "bringeth out," etc., is not followed by "and suddenly destroys them," but we are transported at once into the very midst of the scenes of destruction. ישׁכּבוּ shows them to us entering upon the sleep of death, in which they lie without hope (Isa 26:14). The close (kappishtâh khâbhū) is iambic, as in Jdg 5:27. The admonition in Isa 43:18 does not commend utter forgetfulness and disregard (see Isa 66:9); but that henceforth they are to look forwards rather than backward. The new thing which Jehovah is in the process of working out eclipses the old, and deserves a more undivided and prolonged attention. Of this new thing it is affirmed, "even now it sprouts up;" whereas in Isa 42:9, even in the domain of the future, a distinction was drawn between "the former things" and "new things," and it could be affirmed of the latter that they were not yet sprouting up. In the passage before us the entire work of God in the new time is called chădâshâh (new), and is placed in contrast with the ri'shōnōth, or occurrences of the olden time; so that as the first part of this new thing had already taken place (Isa 42:9), and there was only the last part still to come, it might very well be affirmed of the latter, that it was even now sprouting up (not already, which עתה may indeed also mean, but as in Isa 48:7). In connection with this, תדעוּה הלוא (a verbal form with the suffix, as in Jer 13:17, with kametz in the syllable before the tone, as in Isa 6:9; Isa 47:11, in pause) does not mean, "Will ye then not regard it," as Ewald, Umbreit, and others render it; but, "shall ye not, i.e., assuredly ye will, experience it." The substance of the chădâshâh (the new thing) is unfolded in Isa 43:19. It enfolds a rich fulness of wonders: אף affirming that, among other things, Jehovah will do this one very especially. He transforms the pathless, waterless desert, that His chosen one, the people of God, may be able to go through in safety, and without fainting. And the benefits of this miracle of divine grace reach the animal world as well, so that their joyful cries are an unconscious praise of Jehovah. (On the names of the animals, see Khler on Mal 1:3.) In this we can recognise the prophet, who, as we have several times observed since chapter 11 (compare especially Isa 30:23-24; Isa 35:7), has not only a sympathizing heart for the woes of the human race, but also an open ear for the sighs of all creation. He knows that when the sufferings of the people of God shall be brought to an end, the sufferings of creation will also terminate; for humanity is the heart of the universe, and the people of God (understanding by this the people of God according to the Spirit) are the heart of humanity. In v. 21 the promise is brought to a general close: the people that (zū personal and relative, as in Isa 42:24) (Note: The pointing connects עם־זוּ with makkeph, so that the rendering would be, "The people there I have formed for myself;" but according to our view, עם should be accented with yethib, and zū with munach. In just the same way, zū is connected with the previous noun as a demonstrative, by means of makkeph, in Exo 15:13, Exo 15:16; Psa 9:16; Psa 62:12; Psa 142:4; Psa 143:8, and by means of a subsidiary accent in Psa 10:2; Psa 12:8. The idea which underlies Isa 42:24 appears to be, "This is the retribution that we have met with from him."' But in none of these can we be bound by the punctuation.) I have formed for myself will have richly to relate how I glorified myself in them.”