Isaiah 43:17
Which brings forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as wick.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKellyKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTeedTTBWESTSK
(17) Quenched as towi.e., as the wick of a lamp going out. (See Note on Isaiah 42:3.)

43:14-21 The deliverance from Babylon is foretold, but there is reference to greater events. The redemption of sinners by Christ, the conversion of the Gentiles, and the recall of the Jews, are described. All that is to be done to rescue sinners, and to bring the believer to glory, is little, compared with that wondrous work of love, the redemption of man.Which bringeth forth the chariot and horse - The reference here is, undoubtedly, to the occurrences which are recorded in Exodus 14:4, following, when Pharaoh and his host are said to have followed the Israelites, but were all submerged in the sea. God is said to have brought them forth in accordance with the general statement so often made, that he controls and directs princes and nations (see the note at Isaiah 10:5-6).

They shall lie down together - They shall sink together to death, as Pharaoh and his army sunk together in a watery grave.

Thou didst blow with thy wind, the sea covered them:

They sank as lead in the mighty waters.

17. the power—the might of the enemies host, every mighty warrior.

they shall lie down together—as Pharaoh's army sank "together" in a watery grave.

Which bringeth forth the chariot and horse, the army and the power; or rather, Who brought forth the chariots, &c., i.e. Pharaoh, and his chariots, and homes, and army; as may be gathered from the next verse, where the things here mentioned are called former things, and things of old. They shall lie down together, they shall not rise; or, they did lie down together, (to wit, in the bottom of the sea,) they did not rise; they sank like lead, as it is said, Exodus 15:10, and they never rose again to molest the Israelites, as God promised, Exodus 14:13. These two Hebrew verbs are of the future tense, but that seems to be put for the preter tense, because the two following verbs, which treat of the same thing, and are added to explain these, are of the preter tense.

They are quenched as tow; as the wick of a candle when it is put into the water is wholly extinguished, and not the least spark of fire left, so were they utterly destroyed, and not one of them remained. 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.

Who bringeth {r} forth the {s} chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as a wick.

(r) When he delivered his people out of Egypt.

(s) Pharaoh and his mighty army.

17. which bringeth forth] i.e. allows them to come forth to their destruction (cf. Ezekiel 38:4, where the same expression is used with regard to the expedition of Gog, king of Magog). The next words should be rendered simply chariot and horse (without art.).

the army and the power] Perhaps: army and warrior. The second word is found elsewhere only in Psalm 24:8 (A.V. “mighty”) in apposition with the common word for “hero.” Here it may be used collectively.

they shall lie down] Better: they lie down.

quenched as tow] extinguished like a wick; the same words as in ch. Isaiah 42:3. The alternation of tenses in the original is noteworthy and very graphic. The participial construction first gives place to the descriptive impf., and this again to two perfects of completed action.Verse 17. - Which bringeth forth the chariot and horse. Still the reference is to the events of the Exodus, whereof Israel is reminded, since "the redemption out of Egypt was a type and pledge of the deliverance to be looked for out of Babylon" (Delitzsch). God then "brought out" after Israel, to attack him, "chariot and horse, army and power;" but the result was their destruction. They shall lie down... they shall not rise; rather, they lie down... they do not rise (so Cheyne and Delitzsch). The future has here, as so often, the force of a present, the present being the praesens historicum. What the prophet describes in a few touches is the complete overthrow of Pharaoh's host in the Red Sea, and the entire extinction of that life which had just before shown itself as "lusty and strong." Quenched as tow (comp. Isaiah 42:3). The metaphor is not drawn from burning tow, which is not very readily extinguished, but from the wick of a lamp, which a single breath puts out. The address now closes by holding up once more the object and warrant of faith. "I am Jehovah; and beside me there is no Savour. I have proclaimed and brought salvation, and given to perceive, and there was no other god among you: and ye are my witnesses, saith Jehovah, and I am God. Even from the day onwards I am so; and there is no deliverer out of my hand: I act, and who can turn it back?" The proper name "Jehovah" is used here (Isaiah 43:13) as a name indicating essence: "I and no other am the absolutely existing and living One," i.e., He who proves His existence by His acts, and indeed by His saving acts. מושׁיע and Jehovah are kindred epithets here; just as in the New Testament the name Jehovah sets, as it were, but only to rise again in the name Jesus, in which it is historically fulfilled. Jehovah's previous self-manifestation in history furnished a pledge of the coming redemption. The two synonyms הגּדתּי and השׁמעתּ have הושׁעתּי in the midst. He proclaimed salvation, brought salvation, and in the new afflictions was still ever preaching salvation, without there having been any zâr, i.e., any strange or other god in Israel (Deuteronomy 32:16; see above, Isaiah 17:10), who proved his existence in any such way, or, in fact, gave any sign of existence at all. This they must themselves confess; and therefore (Vav in sense equivalent to ergo, as in Isaiah 40:18, Isaiah 40:25) He, and He alone, is El, the absolutely mighty One, i.e., God. And from this time forth He is so, i.e., He, and He only, displays divine nature and divine life. There is no reason for taking מיּום in the sense of יום מהיות, "from the period when the day, i.e., time, existed" (as the lxx, Jerome, Stier, etc., render it). Both the gam (also) and the future 'eph‛al (I will work) require the meaning supported by Ezekiel 48:35, "from the day onwards," i.e., from this time forth (syn. לפני־יום, Isaiah 48:7). The concluding words give them to understand, that the predicted salvation is coming in the way of judgment. Jehovah will go forward with His work; and if He who is the same yesterday and today sets this before Him, who can turn it back, so that it shall remain unaccomplished? The prophecy dies away, like the massâ' Bâbhel with its epilogue in Isaiah 14:27. In the first half (Isaiah 42:1-17) Jehovah introduced His servant, the medium of salvation, and proclaimed the approaching work of salvation, at which all the world had reason to rejoice. The second half (Isaiah 42:18-43:13) began with reproaching, and sought to bring Israel through this predicted salvation to reflect upon itself, and also upon its God, the One God, to whom there was no equal.
Isaiah 43:17 Interlinear
Isaiah 43:17 Parallel Texts

Isaiah 43:17 NIV
Isaiah 43:17 NLT
Isaiah 43:17 ESV
Isaiah 43:17 NASB
Isaiah 43:17 KJV

Isaiah 43:17 Bible Apps
Isaiah 43:17 Parallel
Isaiah 43:17 Biblia Paralela
Isaiah 43:17 Chinese Bible
Isaiah 43:17 French Bible
Isaiah 43:17 German Bible

Bible Hub

Isaiah 43:16
Top of Page
Top of Page