Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Isaiah 43:16-21
Announcement of a New Exodus (Continuation)
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[16] Thus says the Lord, who makes a way in the sea, a path in the mighty waters, [17] who brings forth chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick; [18] "Remember not the former things, nor consider the things of old. [19] Behold, I am doing a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert. [20] The wild beasts will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert, to give drink to my chosen people, [21] The people whom I formed for myself that they might declare my praise.
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Commentary:
43:11-44:5. God chose Israel and he had special love for his people (cf. 43:1-13). Just as in the past he acted in ways that showed he had not forgotten them, not least by releasing them from Egypt and guiding them through the wilderness, he will show equal power and kindness by bringing them out of Babylon (cf. 43:14-21). The provident care that he takes of them is not a reward that the people have earned; it stems entirely from his mercy; he is steadfast in his love for them, despite all their faults (43:22-44:5). His people have more than enough reason to be tranquil and unconcerned, for the Lord, who has special love for them, is the one true God and there is nothing, no one, to match him (cf. 44:6- 23). So, this group of oracles ends with shouts of joy, acknowledging the redemption that God brings (cf. 44:23).
43:14-21. This oracle is part of the doctrinal core of the “Book of Consolation” (40:1-48:22), where we can see the exodus from Egypt as the prototype of every instance of liberation brought about by the Lord. Its most direct reference would be to the return of those exiled in Babylon. The original exodus from Egypt was quite remarkable and well worth pondering; but this exodus is truly “new”, surpassing what happened in former times (cf. vv. 18-19). This prophecy is very carefully constructed. It first acknowledges God by giving an impressive list of divine titles, repeated several times: Lord, Redeemer, Holy One of Israel, Creator, King (vv. 14-15); then comes the announcement of the new exodus based on traditions to do with the first exodus, without mentioning it specifically (vv. 16-21); it recalls, with sadness, yet serenity, the people’s infidelities (vv. 22-24); and it ends with God asserting his forgiveness in the context of a "rib", that is, a “legal hearing” (vv. 25-28).
The prophet’s words are designed to fill the people with hope that they will soon be able to return home, and also with the energy to undertake the religious restoration of Israel. But they are also a reminder to people at all times that God never abandons his chosen ones, and a constant encouragement to renew their fervor. The only proviso is that they must have recourse to the mercy of God and sincerely admit their sins. Thus, we find St Gregory the Great interpreting the “suit” in v. 26 as describing the examination of conscience that leads to the confession of sins: “The conscience accuses, reason judges, fear binds, and suffering tortures” ("Moralia in Job", 25,7, 12-13).